IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


1.0 


I.I 


1^021    125 
£  lis   12.0 


IL25  IH  1.4 


ik 


Photographic 

Sciences 

Corporation 


33  WIST  MA<N  STRUT 

WnSTH, NY.  USM 

(7U)  •7a-45U3 


[              -             ■'- 

Microfiche 
t        Series. 

■.-■■"•..■-.*■=.,■ 

..      ^,      '                                              ■--_-■             """''■                     ■-■h 
'■-  .-'-    '.■■-.'".               .  ''■ 

■■'-'' 

CIHM/ICIVIH 
Collection  de 
microfiches. 


Canadian  tnstitute  for  Historical  IMicroraproductiona  /  Inttitut  Canadian  da  microraproductiona  hiatoriqui 


Tachnical  and  Bibliographic  Notas/Notas  tachniquaa  at  bibliographiquaa 


Tha  Instituta  hr«  attamptad  to  obtain  tha  baat 
original  copy  availabia  for  filming.  Faaturaa  of  thia 
copy  which  may  ba  bibliographicaliy  uniqua. 
which  may  aitar  any  of  tha  imagaa  in  tha 
raproduction.  or  which  may  significantly  changa 
tha  usual  mathod  of  filming,  ara  ehackad  balow. 


□   Colourad  covars/ 
Couvartura  da  eoulcur 


|~~|   Covars  damagad/ 


D 


Couvartura  andommagia 

Covars  rastorad  and/or  laminatad/ 
Couvartura  raataurAa  at/ou  pallicul4a 


□   Covar  titia  miasing/ 
La  titra  da  couvartura  manqua 

□   Colourad  mapa/ 
Cartaa  gAographiquaa  wn  coulaur 

□ 


Colourad  ink  (i.a.  othar  than  blua  or  black)/ 
Encra  da  coulaur  (i.a.  autra  qua  blaua  ou  r^oira) 


I     I   Colourad  plataa  and/or  illuatrations/ 


D 
D 


D 


Planchaa  at/ou  illustrations  9n  coulaur 

Bound  with  othar  matarial/ 
Rali4  avac  d  autras  documants 

Tight  binding  may  cauaa   hadows  or  distortion 
along  intarior  margin/ 

Laraliura  sarrAa  paut  eausar  da  I'ombra  ou  da  la 
distoralon  la  long  da  la  marga  intiriaura 

Blank  taavas  addad  during  rastoration  may 
appaar  within  tha  taxt.  Whanavar  possibla.  thasa 
hava  baan  omittad  from  filming/ 
II  sa  paut  qua  cartainaa  pagaa  btonchaa  ajoutiaa 
tors  d'una  raatauration  apparaiaaant  dana  la  taxta, 
maia,  lorsqua  eala  4tait  poaaibto.  cas  pagaa  n'ont 
paa  «t4  filmAas. 


L'Institut  a  microfilm*  la  maillaur  axamplaira 
qu'il  lui  a  At*  possibla  da  sa  procurer.  Las  ditails 
da  eat  axamplaira  qui  sont  paut-*tra  uniquas  du 
point  da  vua  bibliographiqua,  qui  pauvant  modifiar 
una  imaga  raproduita,  ou  qui  pauvant  axigar  una 
modification  dans  la  m*thoda  normala  da  filmaga 
sont  indiquta  ci-dassous. 


r~~|  Colourad  pagaa/ 


Pagaa  da  coulaur 

Pagaa  damagad/ 
Pagas  andommag*as 

Pagas  rastorad  and/oi 

Pagas  raataurias  at/ou  palliculias 

Pagas  discolourad.  stainad  or  foxm 
Pagas  dicolortas,  tachatias  ou  piquAas 

Pagas  datachad/ 
Pagas  d4tach*as 

Showthrough/ 
Transparanca 

Quality  of  prin 

Qualit*  inigaia  da  I'impraasion 

Includas  supplamantary  matarii 
Comprand  du  material  suppMmantaira 

Only  adition  availabia/ 
Saula  Mition  disponibia 


□  Pagaa  damagad/ 
Pagas 

r~n  Pagas  rastorad  and/or  laminatad/ 

I — I  Pagas  discolourad.  stainad  or  foxad/ 

r~1  Pagas  datachad/ 

r~l  Showthrough/ 

rn  Quality  of  print  varias/ 

rn  Includas  supplamantary  matarial/ 

|~~|  Only  adition  availabia/ 


D 


Pagas  wholly  or  partially  obscured  by  arrata 
slips,  tissuas.  ate.  hava  baan  rafilmad  to 
ansura  tha  bast  possibla  imaga/ 
Las  pagas  totalamant  ou  partiallamant 
obscurcias  par  un  fauillat  d'arrata,  una  palura. 
ate.  ont  *ti  filmias  i  nouvaau  da  faf  on  A 
obtanir  la  maillaura  imaga  possibla. 


Ill 
to 


Tl 
po 
of 
fil 


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bi 

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Si( 

ot 
fir 
si< 
or 


Til 
sh 

Ml 
dil 

ba 
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r~y\   Additional  commants:/ 


Commantairas  supplAmantairaa; 


Thit  oopy  it  •  photortproduetion. 


#■ 


r-      /■?»■■ 


"S: 


This  Itam  is  filmad  at  tha  reduction  ratio  ehackad  balow/ 

Ca  document  est  film*  au  taux  da  rMuotion  indiqu*  ci-dessous. 


10X 

14X 

18X 

22X 

2SX 

»X 

■     .'*    ' 

y 

12X 

IfX 

aox 

UK 

2SX 

32X 

TtM  copy  filmed  h«r«  has  been  raproduood  thanks 
to  tho  gonorotity  of: 

Saint  John  Rsgional  Library 


L'oxomplaira  fiimA  fut  raproduit  grAca  A  la 
ginArotit*  da: 

Saint  John  Ragionai  Literary 


The  imagat  appearing  iiara  ara  tlia  bast  quality 
possible  considering  the  condition  and  legibility 
of  the  original  copy  and  In  keeping  with  the 
filming  contract  specifications. 


Original  copies  In  printed  peper  covers  are  filmed 
beginning  with  the  front  cover  and  ending  on 
the  last  page  with  a  printed  or  illustrated  impres- 
sion, or  the  back  cover  when  appropriate.  All 
other  original  copies  are  filmed  beginning  on  the 
first  page  with  a  printed  or  illuatratad  impres- 
sion, and  ending  on  the  last  page  with  a  printed 
or  illustrated  impression. 


The  last  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  — ^>  (meaning  "CON- 
TINUED"), or  the  symbol  T  (meaning  "END"), 
whichever  applies. 


Lea  Images  suivantes  ont  4tA  raprodultes  avac  la 
plus  grand  aoln.  compta  tenu  de  la  condition  at 
da  la  netteti  de  i'exempieire  film*,  et  en 
conformity  avac  las  conditions  du  contrat  de 
fllmage. 

Lea  exemplalres  originaux  dont  la  couverture  en 
papier  est  ImprimAe  so^t  fllmte  en  commenpant 
par  la  premier  plat  et  en  terminant  solt  par  la 
derniira  page  qui  comporte  une  empreinte 
d'Impression  ou  d'illustratlon,  solt  par  la  second 
plat,  salon  la  cas.  Tous  lea  autras  exemplalres 
originaux  sont  fllmte  en  commenpant  par  la 
praml4re  pege  qui  comporte  une  empreinte 
d'Impreaslon  ou  d'illustratlon  et  en  terminant  par 
la  derniire  pege  qui  comporte  une  telle 
empreinte. 

Un  dee  symbdes  suK^ents  spparattra  sur  la 
dernlAre  Image  de  cheque  microfiche,  selon  le 
cas:  la  symbole  — ►  signlfle  "A  8UIVRE",  le 
symbols  y  signlfle  "FIN". 


Maps,  plates,  charts,  etc.,  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  included  in  one  exposurs  are  filmed 
beginning  in  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  illustrate  the 
method: 


Les  cartes,  planches,  tableaux,  etc.,  peuvent  Atre 
filmis  A  des  taux  de  rMuctlon  diffArents. 
Lorsque  hi  document  est  trop  grand  pour  Atre 
reproduit  en  un  seul  clichA,  il  est  fiimA  A  partir 
de  I'angle  supArieur  gauche,  de  gauche  A  drolte, 
et  de  haut  en  bas,  an  prenant  le  nombre 
d'Images  nAcesseire.  Les  diagrammea  suivants 
iliustrent  la  mAthode. 


1  2  3 


t 

t 

• 

4 

5 

6 

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s 


'^yo'^: 


CATECHISM  OF  BAPTISM. 


\  \ 


BT 


KEY.  DUNCAN  D.  CURRIE, 

0»    THK    OOXrrXBBWOB    or    BA,0TXRK    BBITI8H    AMBBIOA. 


**WniT  iparklei  in  that  lueld  floo<f 

It  water,  by  grois  mortali  eyed; 
But  seen  by  faith,  *tl9  blood 

Out  of  a  dear  Friend^i  side. 
A  few  calm  words  of  faith  and  prayer 

A  few  bright  drops  of  holy  dew, 
Shall  work  a  wonder  there 

Earth's  charmers  neTer  knew.^ 


* 


!         JOHN  A.  GRAY  A  GREEN,  PRINTERS  AND  STEREOTTPERS, 

na^-piioor  buildiitos, 
CORNER    or    FRANKFORT   AND    JACOB    STREETS. 


1864. 


i<fi<m   "ill  f  m       I  *W)1^B 


i^lMMiMaiteaMi^riM 


MMMMMkM 


PE 


Entered,  according  to  Act  of  Congress,  In  the  year  1864,  by 
,  DUNCAN  D.  CURRIE, 

In  the  Clerk»i  Office  of  the  District  Court  of  the  United  States  for  the  Souihem 

District  of  New-York. 


This  Catechism  is  writtc 
be  needed.  Many,  who  Y 
books  on  this  theme,  will 
and  clear  statement  of  this 
of  inspiration.  Of  course, 
writer  could  only  present 
invite  discussion.  Those 
fall,  and  who  have  thoughl 
recognize,  in  the  argumen 
and  in  very  much  the  san 
before.  The  writer  has  aii 
to  be  useful  rather  than  or 
it  suited  his  purpose  to  ( 
debted  to  the  admirable  ^ 
bard,  D.D.,  and  Rev.  D.  ] 
work  will  do  good ;  and,  i 
it  is  sent  forth  to  accompli 

Sussex  Yale,  N.  B.,  Ma 


k»,^i  »;,'».^»>-w^>».  :^,4,,v«ij,.^^t»^«»fc,<»i-^. 


■-.V 


Vi**"    .h 


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:ilB*'»r=^ 


PEE  FACE. 


*»> 


Dhis  Catechism  is  written  because  such  a  '^titk  is  believed  to 
needed.  Many,  who  have  not  access  to  larger  and  better 
>ks  on  this  theme,  will  be  glad  to  accept  a  compact,  concise, 
I  clear  statement  of  this  subject,  as  it  is  taught  in  the  volume 
inspiration.  Of  course,  in  a  work  of  so  small  compass,  the 
Iter  could  only  present  an  outline  of  some  of  the  points  that 
ite  discussion.  Those  into  whose  hands  this  pamphlet  will 
,  and  who  have  thought  and  read  largely  upon  this  topic,  will 
ognize,  in  the  arguments  advanced,  many  old  acquaintances, 
I  in  very  much  the  same  garb  in  which  they  have  been  met 
ore.  The  writer  has  aimed,  in  the  preparation  of  these  pages, 
be  useful  rather  than  original.  •  He  has  borrowed  freely,  when 
suited  his  purpose  to  do  so.  He  is,  moreover,  specially  in- 
)ted  to  the  admirable  works  on  baptism,  by  Rev.  F.  G.  Ilib- 
•d,  D.D.,  and  Rev.  D.  D.  Wheden,  D.D.  It  is  be(jeved  fhis 
rkwill  do  good;  and,  invoking  the  blessing  of  God  upon  it, 
s  sent  forth  to  accomplish  its  destiny. 


Sussex  Yale,  N.  B.,  May,  1864. 


D.  D.  C. 


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A  CATECHISM  OF  BAPTISM. 


■•••■ 


I.— Different  Baptisms. 

1.  AiiE  there  different  baptisms  mentioned  in  the  Scrip- 
tures ? 

Yes.  Jewish  baptisms,  or  the  baptisms  required  by 
the  Mosaic  ritual.  John's  baptism.  Christian  baptism, 
or  the  baptism  of  water  required  in  the  Christian  dis- 
pensation.   And  the  baptism  of  the  Holy  Spirit. 

II. — Jewish  Baptisms. 

2.  What  were  the  Jewish  baptisms  ^  .       , 
Various  washings    imposed   by  the    Mosaic  ritual, 

and  which  were  to  continue  until  the  beginning  of  the 
Christian  dispensation.  Hebrews  9:8-10:  "  Which 
stood  only  in  meats  and  drinks,  and  dive:*  washings, 
{baptisms  in  the  original  Greek,)  and  carnal  ordinances, 
imposed  on  them  until  tha  time  of  reformation." 

3.  To  what  did  these  baptisms  pertain  ? 

These  divers  baptisms  were  ordinances  pertaining  to 
the  flesh  or  body ;  they  were  therefore  personal. 

4.  How  is  it  shown  that  these  baptisms  were  personal  ? 
The  Apostle  contrasts  the  ineflScacy  of  these  various 

baptisms,  visibly  applied  to  the  person  to  purify  the  con- 
science, with  the  sufficient  efficacy  of  the  blood  of  Christ 
when  sprinkled  in  behalf  of  the  person.  Hebrews  9:13, 
14:  "For  if  the  blood  of  bulls  and  of  goats,  and  the 
ashes  of  an  heifer  sprinkling  the  unclean,  sanctifieth  to 
the  purifying  of  the  flesh,  how  much  more  shall  the 


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A  CATECHISM  OF  BAPTISM. 


blood  of  Christ  ....  purge  your  conscience  fro 
works  to  serve  the  living  God." 

5.  Were  the  priests  to  be  subjects  of  these  bap 
It  was  required  of  the  priests  that  they  sho 

cleansed  for  the  work  of  the  ministry  and  the  priej 
by  the  sprinkling  of  water  upon  them,  and  by  tl 
ing  anointed  with  oil. 

6.  Did  the  Mosaic  ritual  require  that  the  priests 
be  washed  with  water  ? 

Yes.    And  that  ritual  also  shows  that  God*s 
of  cleansing  or  washing  the  person  is  by  the  visibl 
of  sprinkling. 

7.  Is  it  affirmed  in  the  Mosaic  ritual  that  the 
should  bathe  himself  in  water  ? 

It  is ;  and  it  will  be  shown  hereafter  in  these 
that  the  word  rendered  "  bathe  "  means  to  roctsh 
sprinkle, 

8.  By  what  passages  of  Scripture  is  it  proved  tl 
priests  were  to  be  washed  or  cleansed  by  the  spri 
of  water  upon  them  ? 

Exodus  29 :  1-7 :  "  And  this  is  the  thing  tha 
shalt  do  unto  them,  to  hallow  them  to  minister  ui 
in  the  priest's  office,  ....  Aaron  and  his  sons  thol 
bring  unto  the  door  of  tlie  tabernacle  of  the  con 
tion,  and  shalt  wash  them  with  water ;  ,  .  .  .  thei 
thou  tJike  the  anointing  oil  and  pour  it  upon  his 
and  anoint  him."  Exodus  40:12-15:  "Thou 
bring  Aaron  and  his  sons,  and  wash  them  with 
....  And  thou  shalt  anoint  them,  ....  that  the 
minister  unto  me  in  the  priest's  office,  for  their  anc 
shall  surely  be  an  everlasting  priesthood  throi 
their  generations."  Numbers  8  :  5-7 :  **  And  the 
spake  unto  Moses,  saying :  Take  the  Levites  from ; 
the  children  of  Israel,  and  cleanse  them.  And  thu 
thou  do  unto  them  to  cleanse  them :  Sprinkle  wa 
purifying  upon  them.^^ 

9  What  was  the  mode  prescribed  in  the  Mosa 
for  the  cleansing  of  the  lepers  ? 

They  were  to  be  sprinkled  seven  times.     Le 


OF  BAPTISM. 


A  CATECHISM  OP  BAPTISM. 


your  conscience  from  dead 

ubjects  of  these  baptisms  ? 
iests  that  they  should  be 
linistry  and  the  priesthood, 
)on  them,  and  by  their  be- 

uirc  that  the  priests  should 

shows  that  God's  method 
irson  is  by  the  visible  mode 

•saic  ritual  that  the  priest 
? 

hereafter  in  these  pages, 
ihe  "  means  to  wash  or  to 

ipture  is  it  proved  that  the 
cleansed  by  the  sprinkling 

is  is  the  thing  that  thou 
them  to  minister  unto  me 
iron  and  his  sons  thou  shalt  • 
ibernacle  of  the  congrcga- 
i  water ;  .  .  .  .  then  shaft 
id  pour  it  upon  his  head, 
40:12-15:  "Thou  shalt 
:1  wash  tliem  with  water, 
lem,  ....  that  they  may 
8  office,  for  their  anointing 
g  priesthood  throughout 
5  8:5-7:  "And  the  Lord 
:e  the  Levites  from  among 
nse  them.  And  thus  shaU 
them :  Sprinkle  water  of 

icribed  in  the  Mosaic  law 

seven  times.     Leviticus. 


14:  V:  "And  he  shall  sprinkle  upon  him  that  is  to  be 
cleansed  from  the  leprosy  seven  times,  and  shall  pro- 
nounce him  clean." 

10.  What  ceremony  did  the  ritual  of  Moses  require 
for  the  cleansing  from  a  dead  man  ? 

Whoever  touched  a  dead  body  was  unclean  under 
the  law,  and  could  only  be  washed  or  made  clean  by 
having  water  sprinkled  upon  him.  Numbers  19 :  13-20 : 
"  "Whosoever  toucheth  (a  dead  body)  ....  because  the 
water  of  separation  was  not  sprinkled  upon  him,  he  shall 
be  unclean.  And  a  clean  person  shall  take  hyssop,  and 
dip  it  in  the  water,  and  sprinkle  it  upon  the  tent,  and 
upon  all  the  vessels,  and  vpon  the  2)€rson8  that  were 

there,  and  upon  him  that  touched  one  dead,"  etc 

**B::t  the  man  that  shall  be  imclenn,  and  shall  not  purify 
himself,  that  soul  shall  be  cut  off  from  among  the  con- 
CT:'r^"^.:Ti:  ....  the  ^i*:^':  of  seraration  hath  not  been 
sprinkled  upon  bim ;  be  is  unclean." 

11.  Did  these  washings,  which  the  Apostle  Paul  called 
"  divers  baptisms,"  include  the  baptism  of  all  the  people  ? 

Yes ;  as  all  were  sinners  and  needed  cleansing,  so 
all  were  required  to  be  sprinkled,  that  they  might 
thereby  be  washed  tor  made  clean.  Hebrews  9  :  19: 
"  For  when  Moses  had  spoken  every  precept  to  all  the 
people  according  to  the  lawy  he  took  the  blood  of  calves 
and  of  goats,  with  water,  and  scarlet  wool,  and  hyssop, 
and  sprinkled  both  the  book,  and  all  the  people.''^ 

12.  Were  any  persons  baptized  under  the  law  by  im- 
mersion? "* 

There  were  sometimes  the  immersions  of  cups  and 
other  inanimate  things,  but  never  the  immersion  of  a 
person.  There  is  no  passage  of  Scripture  to  show  that 
any  person  was  ever  washed  or  cleansed  by  immersion, 
though  the  priests  and  all  the  people  were  baptized  — 
that  IS,  washed,  or  cleansed,  by  sprmkling. 

III. — Scriptural  Washing. 

13.  Of  what  is  baptism  symbolical  ? 

Baptism  is  the  outward  symbol  of  the  inward  wash- 
ing or  cleansing  from  impurity. 


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A  CATECHISM  OP  BAPTISM. 


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14.  Is  Scriptural  washing  in  close  analogy,  as  reg 
the  mode,  with  the  ordinary  washings  in  cvery-day 

No,  The  Scriptural  washing  of  a  person  is  ab 
effected  in  connection  with  the  act  of  sprinkling, 
the  ordinary  washing  of  a  person,  and  washing 
erally,  in  daily  life,  are  performed  by  rubbing,  or  sir 
operations.  It  is  neither  by  simple  immersion, 
sprinkling,  that  we  wash  ourselves,  our  clothing,  or 
furniture.  The  immersion  of  a  person,  or  thing,  u 
water  is  not  of  itself  sufficient  to  cleanse.  God's  w 
established  plan,  however,  is  that  in  spiritual  life  spi 
ling  is  washmg,  through  sprinkling  there  is  clcansin 

15.  Do  the  dictionaries  of  our  language  show  tha 
wash  means  to  immerse  ? 

Worcester  (edition  1849)  gives  nine  different  m 
ings  of  the  verb  to  wash,  but  no  one  of  these  i 
immerse.  Webster  (unabridged  edition,  1861)  g 
twelve  different  definitions,  but  in  no  one  of  these 
he  indicate  that  the  word  means  simply  to  imm( 
The  second  definition  given  by  him  is :  "  To  wet ;  tc 
on  and  moisten,  as  the  rain  wasJies  the  flowers  orplai 

16.  Do  the  Scriptures  teach  that  immersion  is  essei 
to  washing:? 

No.  The  application  of  water  to  a  part  of 
body  significantly  represented  the  perfect  cleansin 
purity  of  the  whole  man.  It  was  a  custom  not 
among  the  Hebrews,  but  also  among  the  Greeks 
Latins,  to  wash  their  hands  in  token  of  their  innocc 
and  to  show  that  they  were  pure  from  any  imp 
guilt.  In  Isaiah  6  :  7,  it  is  shown  that  the  entire 
gation  of  the  prophet  from  moral  defilement  was  sec 
by  simply  applying  a  coal  of  fire  to  his  lips  only.  " ' 
says  the  seraph,  "  this  hath  touched  thy  lips,  and  th 
iquity  is  taken  away,  and  thjr  sin  is  purged."  F 
26  :  6  :  "  I  will  wash  my  hands  in  innocency."  Matt 
27 :  44 :  "  Pilate  ....  took  water  and  washed  his  h 
before  the  multitude,  saying,  I  am  innocent  of  the  b 
of  this  just  man." 

17.  By  what  passages  of  Scripture  is  it  proved 


'v^ 


BAPTISM. 


A  CATECHISM  OF  BAPTISM. 


0 


the  heart  and  flesh  are  made  clean  or  purified  through 
the  act  of  sprinkling  ? 

,  Ezckicl   30:25:    "  Then  will  I  sprinkle .  clean  wa- 

ter upon  you,  and  ye  shall  be  clean."  Psalm  51:  7: 
"  Purge  me  with  hyssop,  (as  the  law  required,  Leviticus, 
chapter  14,  that  is,  take  hyssop,  and  dip  it  in  wa- 
ter, and  sprinkle  me,)  and  I  shall  be  clean:  wash  me, 
(in  this  way,)  and  I  shall  be  (spiritually)  whiter  than 
snow."  Hebrews  9:  13  :  "The  blood  of  bulls  and  of 
goats,  and  the  ashes  of  an  heifer  sprinkling  the  unclean, 

i  sanctifieth  to  the  purifying  of  the  flesh."  Hebrews  10: 
22:  "Having  our  hearts  sprinkled  from  an  evil  con- 
science, and  our  bodies  washed  (that  is,  sprinkled)'  with 
pure  water." 

18.  What  authority  have  you  for  supposing  that  the 
word  washed,  in  Hebrews  10 :  22,  should  be  sprinkled, 
and  not  immersed  ? 

There  is  no  passage  in  the  Scriptures  that  teaches 
that  to  wash  means  to  immerse.  The  Holy  Spirit  has 
not  chosen  to  make  immersion  a  symbol  for  the  washing 
or'  cleansing  of  a  person ;  but,  on  the  contrary,  sprinkling 
is  throughout  the  Bible  the  symbol  of  the  cleansing  and 
the  blessing  of  the  bodies  and  the  souls  of  men.  We 
need,  therefore,  the  double  baptism --having  our  hearts 
sprinkled  from  an  evil  conscience,  and  pur  bodies  sprin- 
kled— that  is,  baptized — with  pure  water. 

19.  What  is  meant  by  the  bathing  required  in  the  pu- 
rification of  the  Jews  ? 

The  Hebrew  word,  which  in  some  passages  is  ren- 
dered "  bathe,"  means  only  to  "  wash,"  and  is  in  many 
places  in  our  English  Bible  now  rendered  wash.  Bath- 
ing does  not  imply  immersion,  and  may  be  performed 
without  it,  and  is  so  performed  by  multitudes  every  day. 

IV. — ^Importancb  op  Mosaic  Baptism. 

20.  In  what  consists  the  importance  of  Mosaic  bap- 
tism ? 

ipture  is  it  proved  that  The  water  baptism  of  the  Mosaic  ritual  ought  not 


(lose  analogy,  as  regards 
Bhings  in  cvery-day  life  ? 
r  of  a  person  is  always 

act  of  sprinkling.  But 
rson,  and  washing  gen- 
d  by  rubbing,  or  similar 

simple  immersion,  nor 
vcs,  our  clothing,  or  our 

person,  or  thing,  under 

0  cleanse.  God's  wisely 
t  in  spiritual  life  sprint- 
ing there  is  cleansing. 

r  language  show  that  to 

res  nine  different  mean- 
no  one  of  these  is  to 
3d  edition,  1861)  gives 
in  no  one  of  these  does 
ins  simply  to  immerse, 
lim  is :  "  To  wet ;  to  fall 
les  the  flowers  or  plants. ^^ 
at  immersion  is  essential 

'atcr  to  a  part  of  the 
the  perfect  cleansing  or 
was  a  custom  not  only 
among  the  Greeks  and 
okcn  of  their  innocence, 
pure  from  any  imputed 
wn  that  the  entire  pur- 

1  defilement  was  secured 
to  his  lips  only.     "Lo," 

bed  thy  lips,  and  thy  in- 
sin  is  purged."  Psalm 
n  innocency."  Matthew 
ter  and  washed  his  hands 
im  innocent  of  the  blood 


mm 


wm 


wm 


mmm 


.V  ■.      v: 


10 


A  CATECHISM  OP  BAPTISM. 


•*«♦• 


Al  I  . 


.t"!     ' 


•J        ' 


4 


s;  . 


to  bo  undervalued  by  us,  because  of  its  ident 
Christian  baptism. 

21.  "Wherein  can  this  identity  be  recognized  ? 
Firstly,  the  import  of  baptism  under  both 

sations  is  co7isecratio7i.  Secondly,  the  one  grs 
pervading  the  whole  system  of  revelation  in  the  < 
tamcnt  and  in  the  New,  is  the  cleansing  and  ren( 
man*8  depraved  nature  by  the  dispensation  o 
Spirit,  and  this  is  symbolized  in  the  system  o 
lustrations,  or  cleansings,  in  both  Testaments. 

22.  Why  is  it  that  in  the  new  dispensation 
but  one  baptism,  whereas  in  the  old  there  were 
baptisms"  ? 

The   peculiar  nature  of  the   Levitical   disp 
made  its  various  baptisms  indispensable;  the 
simplicity  of  the  new  admitted  of  their  being  cc 
into  one,  and  that  one  to  occupy  the  initiatory 
abolished  circumcision. 

23.  Were  any  others  except  the  Jews  baptize 
the  Mosaic  ritual  ? 

The  Mosaic  ritual  was  designed  especially 
Jews  alone,  but  during  the  interval  of  four  hundr 
between  the  Old  Testament  and  the  New,  the 
rabbins  are  supposed  to  have  invented  the  ba] 
converts  to  the  faith. 

24.  When  a  convert  was  received  into  the 
Church,  to  whom  were  the  sign  and  seal  of 
applied  ? 

If  the  convert  were  the  head  of  a  family, 
all  his  family,  even  to  the  children  of  eight .( 
were  proper  subjects  for  baptism. 

25.  What  word  was  generally  used  to  expres 
itiatory  rite  ? 

The  Greek  word  baptizo  became  the  popuh 
and,  because  of  its  frequent  use  in  this  conm 
came  to  be  applied  vernacularly  to  express  an 
ablution. 


OF  BAPTISM. 


A  CATECHISM  OF  BAPTISM. 


11 


jecause  of  its  identity  with 

titjr  be  recognized  ? 
aptisra  under  both  dispen- 
condly»  the  one  grand  idea 
of  revelation  in  the  Old  Tes- 
10  cleansing  and  renewing  of 
the^  dispensation  of  God's 
:ed  in  the  system  of  water- 
both  Testaments, 
e  new  dispensation  there  is 
L  the  old  there  were  "  divers 

the  Levitical  dispensation 
indispensable;  the  superior 
bed  of  their  being  condensed 
5cupy  the  initiatory  place  of 

spt  the  Jews  baptized  under 

designed  especially  for  the 
iterval  of  four  hundred  years 
it  and  the  New,  the  Jewish 
ve  invented  the  baptism  of 

s  received  into  the  Jewish 
B  sign  and  seal  of  baptism 

!  head  of  a  family,  he  and 
children  of  eight  .days  old, 
itism. 
rally  used  to  express  this  in- 

became  the  popular  term ; 
it  use  in  this  connection,  it 
ilarly  to  express  any  sacred 


V*. — ^ISIeaning  of  the  Greek  Word  Baptizo. 

26.  What  is  the  meaning  of  the  Greek  word  baptizo  f 
It  has  a  variety  of  meanings,  like  almost  every  other 

word  in  the  Greek  and  other  languages. 

27.  Do  words  have  certain  fixed  significations? 

No.  Words  are  changeable  in  their  significations. 
Words  in  frequent  use  in  Shakespeare's  writings  are  now 
unintelligible  without  a  dictionary.  Many  of  the  house- 
hold phrases  of  a  hundred  years  ago  are  now  obsolete. 
Words  fade.  They  assume  new  shades  of  meaning. 
They  die  out.  The  same  word  is  now  used  by  different 
persons  with  various  and  sometimes  opposite  significa- 
tions. No  word  hi'i  a  fixed,  arbitrary  meaning.  Wo 
use  words  as  signs  to  express  ideas,  and  our  wants  are 
so  great  that  we  must  sometimes  use  old  words  in  a  new 
sense.  In  many  instances,  the  best-chosen  word  but 
poorly  expresses  the  idea  of  the  thinker.  Thoughts  will 
sometimes  weave  a  new  garment  for  themselves,  and 
there  is  then  a  new  creation  in  the  world  of  words. 
Hence  new  editions  of  our  dictionaries  are  needed  sev- 
eral times  in  a  lifetime. 

28.  Is  there  any  word  in  the  Greek  language  that 
means  what  baptism  means  in  the  English  ? 

No ;  it  was  not  possible  there  could  be  such  a 
word.  By  baptism  we  mean  a  Christian  ordinance^  in 
the  observance  of  which  persons  are  initiated  into  the 
Christian  Church.  The  word  baptizo  originally  had  no 
sort  of  ecclesiastical  sense.  There  was  among  the 
Greeks  no  such  ordinance  or  ceremony,  and  therefore 
they  had  no  need  of  a  word  to  mean  that  which  did  not 
exist.  They  were  no  more  likely  to  have  a  word  in  that 
language  that  meant  baptism,  than  a  word  that  meant 
photograph,  or  telegraph,  or  railroad,  or  steam-engine, 
or  any  thing  unknown  among  them.  A  language  might 
possess,  in  the  grandest  luxuriance,  all  the  words  ,tliat  a 
heathen  nation  wants,  and  yet  its  vocabulary  be  barren 
of  those  terms  which  a  Christian  literature  needa*- 


^ii^i 


^.;     -v.. 


#. 


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'•  .            •    . 

/■■'  ■■/~-  '  . 

,,      .j,4.^  ^        ■:-. 

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•<    'i'  ■■..  ■ 

t'  .              -v    ;   ,/  . 

t      ■'■      .     * 

*'  • 

■  )'.  •'•   - 

r       './         .  ■■     V* 

?>.;  \v 

.  :    ,,;<■•  /{• 

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i'     ■                        <*■        K 

• ' '. ' '  "^  '•  ,^ 

%r    ■•:^,,. 

■    'tb  <. 

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'^i- '         • 

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■.  •''*                          t  '  . 

*•  ip.'      .'• 

^m"': 

■      '        .            ■                                            ^         K           ■ 

m:^-"  ■ 

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; '•  ■■■»" 

"       .               ,       '   " 

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i- 

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.; 


12 


A  CATECHISM  OP  BAPTISM. 


29.  "Why  was  the  Greek  word  bapHzo  chose^ 
press  the  idea  of  baptism  ? 

That  word  came  the  nearest  to  what  we 
hn\.  Msm  of  any  in  the  Greek.     It  was  necessar] 
fore,  to  choose  that  word,  or,  perhaps,  coin  onj 
former  alternative  was  preferred. 

30.  How  many  different  significations  has  th| 
baptizo  f 

In  the  writings   of  Greek  authors,  the  vei 
tize,  or  the  noun  baptism,  has  been  used  with  ; 
forty-seven  different  shades  of  meaning.    It  is  un] 
ant  to  inquire  what  was  the  radical  or  primary 
of  the  word.    The  point  for  us  to  consider  is,  il 
sense  did  it  come  to  be  popularly  used  and  to  bi 
larly  understood  ? 

VI. — Classical  Meaning  of  thb  Greek  "V\ 

Baptizo. 

31.  How  do  you  ascertain  the  classical  meaning 
word  baptizo  ?  » 

By  the  best  lexicons  of  the  Greek  language. 

32.  "What  are  some  of  its  significations  as  given 
best  Greek  lexicons  ? 

ScHREVBLius,  a  great  master  of  the  Greek  Ian 
gives  these  definitions  of  baptizo:  "To  immei 
wash,  to  sprinkle,  to  moisten,  to  wet." 

Scapula  and  Hedericus  give  the  same  defin 

ScnLEUSNER,  in  his  Lexicon  of  the  New  Testi 
a  work  of  the  highest  authority,  defines  bapt 
follows:  "1.  To  immerse  in  water;  2.  To  wa 
sprinkle,  or  cleanse  with  water ;  3.  To  baptize ; 
pour  out  largely." 

Cole  gives  these  definitions :  "  To  baptize,  to 
to  sprinkle." 

Passow  defines  it :  "  To  immerse,  to  wash,  to  spri 

SuiDAS  defines  it :  "  To  immerse,  to  moisten,  to 
kle,  to  wash,  to  cleanse." 

Dwiam's  definitions  are:  "To  tinge,  stain,  d 
color." 


*: 


OP  BAPTISM. 


A  CATECHISM  OP  BAPTISM. 


18 


word  baptizo  chosen  to  ex- 
rest  to  what  we  mean  by 
c.  It  was  necessary,  there- 
ir,  perhaps,  coin  one.  The 
rred. 
significations  has  the  word 

k  authors,  the  verb  bap- 
as  been  used  with  at  least 
f  nieaning.  It  is  unimport- 
adical  or  primary  meaning 
us  to  consider  is,  in  what 
ilarly  used  and  to  be  popu- 

OF  THE  Greek  Word 

[ZO. 

ihe  classical  meaning  of  the 

Greek  language, 
gnifications  as  given  in  the 

5r  of  the  Greek  language, 
iptizo:  "To  immerse,  to 
to  wet." 

^ive  the  same  definitions, 
n  of  the  New  Testament, 
ority,  defines  baptizo  as 
water ;  2.  To  wash,  or 
3r;  3.  To  baptize;  4.  To 

s :  "  To  baptize,  to  wash, 

erse,  to  wash,  to  sprinkle." 
lerse,  to  moisten,  to  sprin- 

*To  tinge,  stain,  dye,  or 


Grove  defines  it :  "  To  dip,  plunge,  immerse,  wash, 
wet,  moisten,  stain,  sprinkle,  steep,  imbue,  dye,  color." 

The  learned  Gases,  a  member  of  the  Greek  Church, 
whose  Lexicon  of  Ancient  Greek  is  generally  used  by 
the  modern  Greeks,  gives  these  definitions  of  baptizo: 
"  To  wet  or  moisten,  to  wash,  to  draw  water." 

The  lexicons  agree  in  giving  wash  as  the  most 
prominent  meaning  of  baptizo.  If  one  affirms  that  he 
washed  himself,  we  do  not  suppose  him  to  mean  that  he 
immersed  himself. 

^  33.  Is  there  any  other  way  of  ascertaining  the  clas- 
sical meaning  of  baptizo  ? 

Yes,  by  consulting  the  Greek  authors,  and  noticing 
the  connection  in  which  the  word  stands,  and  the  sense 
in  which  it  was  there  obviously  used. 

34.  With  what  significations  did  the  Greek  writers 
use  the  word  baptizo  ? 

Sometimes  meaning  one  thing,  and  at  othcf  times 
something  else,  just  as  we  use  words.  It  was  used  both 
in  the  sense  of  dipping  or  immersion,  and  sprinkling  or 
pouring ;  but  it  was  never  used  by  them  in  the  sense  of 
dipping  or  immersion  as  a  Christian  rite. 

35.  Bid  the  Greek  writers  use  the  word  baptizo  when 
it  could  not  possibly  mean  t*^ '  immerse  ? 

Yes,  they  sometimes  used  it  in  the  sense  of  sprink- 
ling, and  when  they  meant  nothing  else.  In  the  Greek 
writers  we  read  of  "  baptizing  the  grass  with  dew ;" — 
"  baptizing  a  garment  with  needlework ;" — "  baptizing  a 
wall  with  arrows ;" — "  baptizing  the  head  with  perfume ;" 
— "  baptizing  the  sea  with  the  blood  of  a  mouse."  Plu- 
tarch, writing  on  the  education  of  children,  compares, 
by  the  Greek  word  for  baptize,  his  labors  to  those  of  a 
gardener  sprinkling  or  pouring  water  on  his  plants.  In 
these  places,  to  baptize  could  not  possibly  have  meant  to 
immerse, 

VII. — Scriptural  Meaning  op  the  Word  Baptizo. 

36.  How  do  you  find  the  Scripture  meaning  oi baptizo  f 
By  examining  the  connection  in  which  the  word  stands, 

its  obvious  meaning  may  be  ascertained. 


wm 


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IT  WW 


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r%:  '••  ■ 


J  , 


I-'  * 


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S'! 


^:;: 


:/ 

'^i| 
>•(• 


J 


I 


•  I 


u 


A  CATECHISM  OF  BAPTISM. 


87.  What  version  do  you  employ  for  this  pu| 
The  Greek  translation  of  the  Old  Testamc 
is  important,  because  it  will  determine  the 
which  the  Hellenistic  Jews  understood  the  woH 
and  how  it  was  applied  by  them  in  their  cerei 
stitutions.  The  Septuagint  version  was  madl 
Jews  themselves,  about  two  hundred  and  sevef 
years  before  the  Christian  era,  and  was  in  us 
those  of  that  nation  who  spoke  the  Greek  lai 
the  time  of  our  Lord's  commg.  To  this  transll 
New  Testament  writers  repeatedly  refer,  an( 
they  frequently  quote,  employing  its  very  lanj 
the  same  sense  in  their  own  inspired  composition] 
we  may  look  for  the  ecclesiastical  meaning  of 
baptizo. 

38.  Is  there  any  passage  of  Scripture  where 
dent  that  baptism  must  necessarily  mean  immer 

There  is  no  passage  in  the  Bible  where  i 
ous  meaning  of  baptism  is  immersion,  and  ma; 
spiinkling  or  pouring. 

39.  Is  there  any  Scripture  to  show  that  to  ba 
cessarily  means  to  sprinkle  or  pour  upon,  and  can 
sibly  mean  to  immerse  ? 

les,  there  are  many  passages  that  clearly  sh 
baptism  was  frequently  performed  when  ther 
not  possibly  have  been  immersion. 

40.  How  do  you  prove  that  ? 
By  the  following  considerations : 

1.  In  Leviticus  14  :  4-6,  the  priest  is  requ 
take  for  the  cleansing  of  the  leper  two  birds,  ani 
one  of  them,  and  preserve  the  blood  in  a  vessel, 
then  to  baptize  (it  is  "  dip  "  in  tlie  English  trai 
but  it  is  baptize  in  the  Greek)  the  living  bird, 
cedar-wood,  and  the  scarlet,  and  the  hyssop,  ^ 
blood  of  the  dead  bird.  It  is  manifestly  impossi 
this  baptism  could  have  been  bv  immersion. 

2.  In  2  Kings  5:  14,  Elisha  told  Naaman 
wash  seven  times  in  (or  at)  Jordan,  and  he  w 
baptized  (it  is  **  dipped ''  in  the  English  version,  1 


M  OP  BAPTISM. 


A  CATECHISM  OF  BAPTISM. 


15 


I  employ  for  this  purpose  ? 
•f  the  Old  Testament.    This 
will  detcrraino  the  sense  in 
understood  the  word  baptizo, 

them  in  their  ceremonial  in- 
it  version  was  made  by  the 
)  hundred  and  seventy-seven 

era,  and  was  in  use  among 
poke  the  Greek  language  at 
mg.  To  this  translation  the 
jpeatedly  refer,  and  from  it 
loying  its  very  language  in 
nspired  compositions.  Here 
astical  meaning  of  the  word 

jf  Scripture  where  it  is  evi- 
sssariljr  mean  immersion  ? 
the  Bible  where  the  obvi- 
immersion,  and  may  not  be 

!  to  show  that  to  baptize  ne- 
r  pour  upon,  and  can  not  pos- 
tages that  clearly  show  that 
rformed  when  there  could 
irsion. 
It? 
itions : 

the  priest  is  required  to 
leper  two  birds,  and  to  kill 
re  blood  in  a  vessel.  He  is 
in  the  English  translation, 
k)  the  living  bird,  and  the 

and  the  hyssop,  with  the 
J  manifestly  impossible  that 

by  immersion. 

isha  told  Naaman  to  go 

Jordan,  and  he  went  and 
le  English  version,  but  bap- 


tized in  the  Greek)  himself  seven  times.  It  is  evident 
that  he  must  have  i^rinkled  himself  seven  times.  Naa- 
man was  a  leper.  The  leprosy  was  incurable  by  human 
means.  God  had  provided  a  way  by  which  a  cure  might 
surely  be  effected.  There  was  no  other  way  but  God's 
way.  That  way  is  defined  in  Leviticus  14:  7:  "And 
he  shall  sprinkle  upon  him  that  is  to  be  cleansed  from 
the  leprosy  seven  times,  and  shall  pronounce  him  clean." 
Tlirough  this  sprinkling  there  was  to  be  cleansing.  Naa- 
man, who  did  not  belong  to  Israel,  heard  of  the  cures 
effected  through  God's  appointment,  and  went  to  the 
l)rophet.  What  did  the  prophet  tell  him  ?  As  a  faith- 
lul  prophet  he  must  not  make  a  law  of  his  own,  but  must 
tell  him  to  keep  God's  law.  "  Go  and  wash  —  that  is, 
sprinkle  —  seven  times."  That  was  what  the  ritual  of 
Moses  required.  In  God's  law  sprinkling  is  washing. 
Elisha  must  have  told  him  to  sprmkle  seven  times,  for 
the  law  required  it.  There  was  no  reason  why  he  should 
tell  him  any  thing  different  from  that.  Naaman  went 
and  baptized  himself  seven  times  —  that  is,  he  sprinkled 
himself  seven  times.  He  did  not  immerse  himself.  No 
law  required  him  to  be  immersed.  To  immerse  would 
not  be  following  the  instructions  given.  To  immerse 
would  not  cleanse  him  of  the  leprosy.  Immersion  is  not 
symbolical  of  cleansing.  He  must  have  sprinkled  him- 
self seven  times,  for  he  was  made  cfean— his  flesh  became 
as  the  flesh  of  a  little  child.  He  would  never  have  been 
cleansed  by  going  contrary  to  the  law,  but  in  its  observ- 
ance he  secured  the  blessmg.  By  comparing  Scripture 
with  Scripture,  and  allowing  the  Holy  Spirit  to  be  his 
own  interpreter,  it  is  evident  that  the  baptism  of  Naa- 
man could  not  have  been  by  immersion,  and  must  have 
been  by  sprinkling. 

3.  In  Daniel  4 :  33,  Nebuchadnezzar,  it  is  said,  "  was 
driven  from  men — and  was  baptized  (it  is  translated 
"  wet "  in  the  English  version,  but  it  is  baj)tized  in  the 
Greek)  with  the  dew  of  heaven."  It  is  manifestly  impos- 
sible that  his  baptism  with  dew  could  have  been  by  im- 
mersion. 


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16 


A  CATECHISM  OF  BAPTISM. 


4.  In  Mark  7  :  4,  it  is  stated  that  the  Pharisees  o 
"  the  baptisms  (it  is  "  washings  "  in  the  English  t 
tion,  but  baptisms  in  the  Greek)  of  cups  and  pots, 
vessels,  and  tables."     That  the  mode  of  baptise 
was  sprinkling  will  be  apparent  if  we   refer 
Jievitical  rite  to  which  they  allude.    In  Numbers 
the  ritual  requires  that  "  a  clean  person  shall  take 
and  dip  it  in  the  water,  and  sprinkle  it  upon  thi 
and  upon  all  the  vessels."     In  these  "  baptisms " 
could  not  have  been  immersion. 

5.  Throughout  the  New  Testament  the  Greek 
baptizo,  is  used  in  the  sense  of  sprinkling,  or  pour 
In  Matthew  3 :  2,  John  foretold  that  Jesus  would 
tize  with  the  Holy  Ghost,"  and  Peter  expressly 
nizes  the  fulfillment  of  the  promise  in  Acts  11  :  15, 
**  the  Holy  Ghost  fell  on  them."  This  baptism 
not  have  been  by  immersion. 

Vin. — Affusion. 

41.  What  is  affusion  ? 

The  act  of  sprinkling,  or  pouring  upon. 

42.  "What  is  the  difference  between  sprinklin 
pouring  ? 

They  are  substantially  one.    In  both  acts  there 
application  of  the  element  to  the  person.     To  sp 
is  to  scatter  or  disperse  in  small  particles  or  drop 
pouring,  the  act  is  the  same  in  form,  but  the  elem 
shed  forth  more  copiously. 

43.  What  is  immersion  ? 

The  act  of  putting  into  a  fluid  below  the  surface 
ping ;  plunging  ;   overwhelming. 

44.  What  is  the  difference  between  affusion  ai 
mersion  ? 

In  affusion  the  element  descends  upon  the  subje 
immersion  the  subject  is  plunged  into  the  element, 

IX. — ^The  Baptism  op  the  Holy  Spirit. 

45.  In  what  relation  does  the  baptism  of  the 
Spirit  stand  to  water  baptism  ? 


«f< 


OF  BAPTISM. 

that  the  Pharisees  observe 
?s  "  in  the  English  transla- 
ik)  of  cups  and  pots,  brazen 
lie  mode  of  baptism  here 
a  rent  if  we  refer  to  the 
lude.  In  Numbers  19  :  18, 
an  person  shall  take  hyssop 
sprmkle  it  upon  the  tent, 
1  these  "baptisms"  there 
n. 

estament  the  Greek  word 
sprinkling,  or  pouring  on. 
d  that  Jesus  would  "  bap- 
nd  Peter  expressly  recog- 
miscin  Acts  11 :  15,  when 
m."    This  baptism  could 

rusiON. 

uring  upon, 
between  sprinkling  and 

In  both  acts  there  is  the 
the  person.  To  sprinkle 
ill  particles  or  drops.  In 
,  form,  but  the  element  is 

id  below  the  surface ;  dip- 

between  affusion  and  im- 

jnds  upon  the  subject;  in 
ed  into  the  element. 

THE  Holy  Spirit. 

he  baptism  of  the  Holy 


A  CATECHISM  OP  BAPTISM. 


17 


The  baptism  of  tbe  Holy    Spirit  is  the   real   and 
essential  baptism;  that  of  water  is  the  symbolical^  or 
figurative, 

46.  Wherein  do  they  differ  ? 

In  the  real  baptism  the  administrator  is  God ;  the 
clement  is  his  Holy  Spirit ;  and  the  subject  is  the  indi- 
vidual. In  the  symbolical  baptism  the  administrator  is 
God's  minister ;  the  element  is  water ;  and  the  subject 
is  the  human  person. 

47.  Which  is  the  more  important  ? 

The  real  baptism  is  more  important  than  its  symbolical 
representation.  The  application  of  the  Spirit  is  essential 
to  salvation.  Our  Lord  says,  John  3:6:"  Except  a  man 
bo  born  of  water  and  of  the  Spirit  he  can  not  enter  into 
the  kingdom  of  God."  As  if  he  had  said :  "  Except  a 
man  be  born  (not  only)  of  water,  (which,  as  the  mere 
emblem,  is  the  less  important,  but  also)  of  the  Spirit,  ho 
can  not  enter  into  the  kingdom  of  God."  . 

48.  AvQ  the  terms  used  to  denote  the  baptism  of  the 
Spirit  figurative  ? 

No.  When  God  baptizes  with  his  Spirit  the  thing  is 
real^  and  the  term  is  literal.  We  are  not  to  suppose  that 
because  the  term  employed  was  spiritual,  it  was  there- 
fore ^^wra^iwe. 

49.  In  what  mode  is  the  baptism  of  the  Spirit  always 
represented  as  being  performed  ? 

The  baptism  of  tne  Spirit,  in  his  renovating  and 
sanctifying  operation,  is  always  expressed  under  the  con- 
ception of  its  descent  upon  the  subject.  When  there  is 
the  operation  of  the  Spirit  for  other  purposes,  that  is 
never  called  baptism. 

50.  What  Scripture  proofs  can  you  give  to  show  both 
the  sanctifying  descent  of  the  Spirit  and  its  representa- 
tion by  the  symbol  of  water- affusion  ? 

Isaiah  44 :  3 :  "I  will  pour  water  upon  him  that  is 
thirsty ;  I  will  pour  my  Spirit  upon  thy  seed,  and  my 
blessing  upon  thine  offspring."  Beautiful  emblem !  "  I 
vr'iW  pour  water — I  mil  pour  my  Spirit." 

Ezekiel  36 :  25-27:  *^  Then  will  I  sprinkle  clean  water 


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18 


JL  CATECHISM  OF  BAPTISM. 


upon  you,  and  ye  shall  be  clean  ;  from  all  your  filthii 
and  from  all  your  idols  will  I  cleanse  you  ;  .  .  .  . 
I  will  put  my  Spirit  within  you."    Here  also  the  Spi 
influences  are  associated  with  the  sprinkling  of  wate 
Psalm  12:  Q:  "He  (Messiah)  shall  come  down 
rain  upon  the  mown  grass."    Hosca  10:12:  "  Seek 
Lord  till  he  come  and  rain  righteousness  upon  y< 
Ilosea  14  :  5  :  "I  will  be  as  the  dew  unto  Israel."    I 
the  refreshing  influences  of  tlie  real  baptism  are  re 
scnted  by  a  metaphor  taken  iv ova  the  falling  of  devo 
of  rain, 

51.  Is  the  symbolism  between  the  Spirit  and 
water  taught,  under  the  new  dispensation,  as  under 
old  ? 

Yes.  Only  it  is  more  definitely  developed  in  the  i 
under  the  name  and  form  of  the  double  baptism.  ] 
thew  3  : 1 1 :  "  I  indeed  baptize  you  with  water,  bu 
shall  baptize  you  with  the  Holy  Ghost."  Luke  3:16 
indeed  baptize  you  with  water;  but  one  mightier  th 
Cometh ;  he  shall  baptize  you  with  the  Holy  Ghost 
with  fire."  John  1 :  33 :  **  He  that  sent  me  to  baj 
with  water,  the  same  said  unto  me :  Upon  whom  1 
shalt  see  the  Spirit  descendin^^  and  remaining  on  him 
same  is  he  which  baptizeth  with  the  Holy  Ghost." 

52.  By  what  passages  of  Scripture  does  it  appear 
in  the  baptism  of  the  Spirit  there  is  no  immersion, 
that  the  element  descends  upon  the  subject  ? 

Proverbs  1  :  23 :  **  I  will  pour  out  my  Spirit 
you." 

Matthew  3  :  16:  "He  saw  the  Spirit  of  Gt)d 
scendinglike  a  dove,  and  lighting  upon  him."  Here 
baptism,  but  not  immersion.  He  was  not  plunged 
the  Spirit. 

Acts  2:3:"  There  appealed  unto  them  cloven  ton 
like  as  of  fire,  and  it  sat  upon  each  of  them."  T 
was  no  immersion  here.  A  sound  filled  the  house 
the  baptism  of  fire  sat  upon  them. 

Acts  2  :  16,17,38:  "But  this  is  that  which 
spoken  by  the  prophet  Joel:  I  will  pour  out  oi 


J:V» 


BAPTISM. 


A  CATECmSH  OF  BAPTISM. 


19 


from  all  your  filthiness, 
leanse  you  ;  .  .  .  .  and 
*  Here  also  the  Spirit's 
Q  sprinkling  of  water.    \ 

shall  come  down  like 
>sea  10:  12  :  "Seek  the 
^htcousness  upon  you." 
ew  unto  Israel."  Here 
eal  baptism  are  repre- 
\  the  falling  of  dew  and 

en  the  Spirit  and  the 
spcnsation,  as  under  the 

ly  developed  in  the  new, 

double  baptism.    Mat- 

70U  with  water,  but  he 

3rhost."  Luke 3:  16:  "I 

but  one  mightier  than  I 

:ith  the  Holy  Ghost  and- 

hat  sent  me  to  baptize 

me:  Upon  whom  thou 

nd  remaming  on  him,  the 

the  Holy  Ghost." 

pture  does  it  appear  that 

re  is  no  immersion,  but 

the  subject  ? 

3ur  out  my  Spirit  unto 

the  Spirit  of  Gt)d  de- 
t,  upon  him."  Here  was 
Ic  was  not  plunged  into 

mto  them  cloven  tongues 
each  of  them."  There 
nd  iilled  the  house,  and 

Tl. 

his  is  that  which  was 
I  will  pour  out  of  my 


Spirit."  This  outpouring  is  called  baptism.  "  Then 
Peter  said :  Repent,  and  be  baptized  every  one  of  you : 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost."  This 
could  not  have  been  immersion.  One  could  not  be  said 
to  receive  an  element  in  which  he  was  immersed.  More- 
over, it  is  said,  "the  gift  of  the  Holy  Ghost  was  poured 
out.** 

Acts  10:  44-47:  "The  Holy  Ghost  fell  on  all  them 
which  heatd  the  word.  ...  On  the  Gentiles  also  was 

iioured  out  the  gift  ofthe  Holy  Ghost.  .  .  .  Then  answered 
?*eter.  Can  any  man  forbid  water,  that  these  should  not 
bo  baptized  which  have  received  the  Holy  Ghost  ?"  As 
they  had  received  the  real  baptism,  so  should  they  receive 
the  symbolical  baptism. 

Acts  11  :  15,  16  :  "And  as  I  began  to  speak,  the  Holy 
Ghost  ^e^  on  them,  as  on  ua  at  the  beginning.  Then  re- 
membered I  the  word  (not  of  John,  out)  of  the  Lord, 
how  that  he  said:  John  indeed  baptized  with  water  ; 
but  ye  shall  bo  baptized  with  the  Holy  Ghost."  Thus 
Peter  pronounces  the  outpouring  and  the  falling  6f  the 
Holy  Spirit  to  be  baptisA. 

53.  "What  important  point  is  confirmed  by  the  argu- 
ment drawn  from  the  baptism  of  the  Spirit  ? 

The  biblical,  ritual  use  of  the  word  baptize  is  es- 
tablished. Whatever  may  have  been  its  primary  mean- 
ing, we  learn  its  meaning  when  used  in  a  Christian  sense. 
J*  The  Bible  is  its  own  dictionary.  The  Spirit  is  his  own 
interpreter."  The  thing  has  been  made  so  visible  that 
we  may  see  it.  God  himself  has  given  a  definition  of  the 
word  in  question.  "  He  poured  out  upon  his  Son,  visibly 
and  really — it  was  pouring,  and  not  immersion,  and  he 
called  it  baptism.  The  Holy  Ghost  descended  upon  the 
disciples,  and  sat  upon  them,  and  this  he  calls  baptism, 
"On  the  Gentiles  also  was  poured  out  the  gift  of  the 
Holy  Ghost,"  and  this  affusion  he  calL  baptism, 

54.  If  the  real  and  essential  baptism  is  performed  by 
affusion,  ought  not  the  symbolical  and  figurative  baptism 
to  be  performed  by  the  same  mode  ? 

The  mode  of  the  former  should  in  all  fairness  determine 


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20 


A  CATECHISM  OF  BAPTISM. 


the  mode  of  the  latter.    The  symbolical  act  shouU 
true  representation  of  the  real  thing.    If  the  forn 
symbol  does  not  express  the  reality  it  is  not  re 
symbol.    The  design  of  a  symbol  is  to  present 
mind  the  idea  of  an  unseen  reality.    We  should 
all  things  according  to  the  pattern  showed  to  us 
mount.    Behold  that  pattern  showed  to  thee  whei 
himself  baptized  !     See  that  pattern  where  at  Pen 
he  baptized  his  disciples !     It  was  by  affusion,  an 
by  immersion,  that  blessed  work  was  done.    And  i 
it  is  that  God  baptizeth  us,  is  not  this  the  way  in 
his  ministers  should  baptize  his  people  ? 

X. — John's  Baptism. 

65.  What  was  John's  baptism  ? 

Au  ordinance  performed  by  John,  independ< 
the  regular  services  of  the  synagogue  of  the  Jew 
intended  to  prepare  then,  in  connection  with  reper 
for  the  aftercoming  of  Christ. 

66.  Why  was  John's  baptism  called  the  bapt 
repentance  ? 

He  was  specially  commissioaed  to  preach  i 
ance,  and  baptize  all  who  came  to  him  with  reper 
confessing  their  sins. 

67.  Was  John's  baptism  performed  under  the  ( 
ian  dispensation  ? 

No.  The  Christian  dispensation  was  not  ii 
rated  when  John  preached  and  baptized.  This  c 
sation  did  not  commence  until  after  Christ  hac 
and  risen  again.  John's  work  was  finished  and  1 
ended  before  the  Jewish  system  was  discarded, 
never,  in  his  preaching,  spoke  of  the  new  dispensa 
established  already,  but  as  being  "  at  hand.'' 

68.  Was  John's  baptism  Christian  baptism? 
No.    John  had  died  several  years  before  Ch 

baptism  was  instituted.  Christian  baptism  is  a  c 
nial  ordinance  in  which  men  are  iilitiated  into  the  ( 
of  Christ.    John  never  received  any  person  in 


r  BAPTISM. 


A  OATECmSM  OP  BAPTISM. 


21 


ymbolical  act  should  be  a 
thing.  If  the  form  of  a 
reality  it  is  not  really  a 
nbol  is  to  present  to  the 
jality.  We  should  make 
ttern  showed  to  us  in  the 
ho  wed  to  thee  when  God 
attern  where  at  Pentecost 
was  by  affusion,  and  not 
rk  was  done.  And  if  thus 
not  this  the  way  in  which 
s  people  ? 

Baptism. 

5m?     . 

)y  John,  independent  of 
lagogue  of  the  Jews,  and 
onncction  with  repentance, 

ism  called  the  baptism  of 

jioiied  to  preach  repent- 
le  to  him  with  repentance, 

rformed  under  the  Christ- 

insation  was  not  inaugu- 
nd  baptized.  This  dispen- 
itil  after  Christ  had  died, 
:  was  finished  and  his  life 
em  was  discarded.  John 
of  the  new  dispensation  as 
ing  "  at  hand." 
iristian  baptism  ? 
■al  years  before  Christian 
stian  baptism  is  a  ceremo- 
•e  iriitiated  into  the  Church 
ived  any  person  into  the 


Christian  Church.  The  persons  baptized  by  John  still 
remained  members  of  the  Jewish  church,  and  were  as 
much  the  subjects  of  Christian  baptism  afterward,  as  if 
they  had  never  been  baptized.  Christian  baptism  must 
be  administered  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost.  John  baptized  upon  the 
confession  of  sin,  beK)re  conversion,  and  without  faith. 
Many  of  those  baptized  by  John  had  never  heard  of  a 
Holy  Ghost,  nor  had  they  been  baptized  in  the  name  of 
the  Lord  Jesus  ;  they  were  therefore  again  baptized  with 
Christian  baptism.  See  Acts  19:  1-6.  That  John's  bap- 
tism was  not  Christian  baptism  has  been  admitted  by  a 
distinguished  Baptist  divme,  (Rev.  Robert  Hall.)  He 
says :  "  A  Christian  ordinance,  not  founded  on  the  au- 
thority of  Christ,  not  the  effect  but  the  mea;i9  of  his 
manifestation,  and  first  executed  by  one  who  knew  him 
not,  is  an  incomprehensible  mystery »'* 

69.  In  wbat  locality  did  John  preach  and  baptize  ?  ^ 

It  is  said  that  he  baptized  "  in  Jordan,"  and  again,  "  in 
the  river  of  Jordan."  The  preposition  here  rendered 
**  in"  has,  like  other  words,  a  variety  of  meanings, 
and  it  means  "  at,"  or  "  near  to,"  or  "  by,"  as  much  as  it 
means  "  in."  Those  passages  that  indicate  the  scene  of 
John's  labors  do  not  affirm  any  thing  more  than  that 
John  preached  and  baptized'  in  that  part  of  the  coun- 
try lying  "  near  to"  the  Jordan, 

60.  Is  similar  phraseology  employed  in  the  present 
day  without  implying  the  idea  of  immersion  ? 

It  is  not  unusual  to  hear  persons  speak  of  having 
been  in  a  certain  river,  when  they  do  not  design  to  affirm 
that  they  were  in  the  waters  thereof.  There  is  a  locality 
in  Nova  Scotia  called  "  River  John."  A  Wesleyan  min- 
ister is  annually  appointed  to  labor  in  River  John.  It 
is  not  only  the  river  itself  that  bears  that  name  but  the 
country  lying  in  the  vicinity  of  that  river.  That  minister 
preaches  and  baptizes  in  River  John,  but  baptizing  in 
Kiver  John  does  not  mean  immersion,  for  his  mode  of 
baptism  is  sprinkling.  It  is  as  incorrect  to  suppose  that 
he  immerses  any  one,  because  he  baptizes  in  River  John, 


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22 


A  CATECHISM  OF  BAPTISM. 


as  it  is  to  suppose  that  John  the  Forerunner 
immersed  any  one  because  he  baptized  in  the  r 
dan.  The  Jordan  had  several  banks  within  bn 
the  whole  country  lying  within  these  outer  b 
.  called  "  the  river  Jordan ;"  hence  a  person  cou 
the  river  Jordan,  so  called,  and  on  dry  grou] 
same  time.  John  could  therefore  baptize  in  Jo 
not  enter  the  water  of  the  stream. 

61.  How  is  it  proved  by  the  Scriptures 
phrase  "  in  the  river  of  Jordan  "  does  not  mea 
water  of  Jordan  ? 

By  passages  which  are  more  definite  than  the 
simply  say  m  the  river  Jordan.  For  John  m' 
been  baptizing  several  miles  away  from  the  1 
Jordan,  and  still  it  might  have  been  said  he  wa 
ing  in,  that  is,  near  to,  the  river  of  Jordan.  JV; 
it  is  never  said  he  baptized  in  water,  but  alw 
water. 

In  Mark  1 :  4,  it  is  said, "  John  did  baptize  if 
demessy^  and  yet  the  following  verse  says  it  waj 
river  of  Jordan."  This  apparent  contradiction 
explained  by  showing  that  he  baptized  in  a  w: 
Avhich  was  near  to  the  river  of  Jordan.  It  is 
affirmed  thut  he  baptized  "in  the  wilderness: 
could  not  therefore  have  meant  immersion  in  the 
Jordan. 

In  John  1 :  26-28,  it  is  said  :  "  John  answeri 
saying,  I  baptize  with  water:  but  there  stanc 
among  you  whom  ye  know  not ;  .  .  .  .  these  thi 
done  in  feethabara,  beyond  Jordan^where  John  wi 
ing,^'*  Bethabara,  where  John  gave  bis  testimony 
ing  Christ,  and  where  he  was  l>af»ii:';yp(T,  was  tt> 
dan,  but  beyond  it.  This  Bctl'.'I)ii:{«  >  .>  at  ono  t 
ed  Bethany.  There  was  a  Bethany  about  two  m 
Jerusalem;  and  there  was  another  Bethany,  hei 
Bethabara,  in  the  tribe  of  Reuben,  east  of  Jor 
yet  near  to  it.  This  was  where  John  baptized 
the  water  of  the  Jordan,  but  beyond  it. 

John  10 :  40 :  And  Jesus  "  went  away  again  bey 


■^■0 


.,:    ■:.\:4^S..t-  -jf- 


£  OP  BAPTISM. 


A  CATECHISM  OP  BAPTISM. 


23 


hn  the  Forerunner  of  Christ 
lie  baptized  in  the  river  Jor- 
sral  banks  within  banks,  and 
ithin  these  outer  banks  was 
hence  a  person  could  be  in 
I,  and  on  dry  ground  at  the 
srcforo  baptize  in  Jordan  and 
stream. 

by  the  Scriptures  that  the 
dan"  does  not  mean  in  i\,u 

ore  definite  than  those  vAil-^x 
dan.  For  John  might  have 
IS  away  from  the  waters  of 
lye  been  said  he  was  baptiz- 
river  of  Jordan.  Moreover, 
d  in  water  J  but  always  loith 

'  John  did  baptize  in  the  toil- 
ing  verse  says  it  was  "  in  the 
)arent  contradiction  is  easily 
he  baptized  in  a  wilderness 
or  of  Jordan.  It  is  plainly 
"in  the  wilderness."  That 
mt  immersion  in  the  water  of 

aid  :  "  John  answered  them, 
ter:  but  there  standeth  one 
not ;  .  .  .  .  these  things  were 
ordan,where  Jo/mwas  baptiz- 
n  gare  his  testimony  concem- 
[is  is'ipiirrirMpr,  was  TTot  in  Jor- 
tl'.'l.u:a  \v  .3  at  ono  time  call- 
5ethany  about  two  miles  from 
nother  Bethany,  here  called 
Reuben,  east  of  Jordan,  and 
here  Johii  baptized — ^not  in 
it  beyond  it. 
went  away  again  beyond  Jor- 


<7an,  into  the  place  loAerfl  John  at  first  baptized^  and  there 
ho  abode."  When  it  is  affirmed  elsewhere  that  John  at 
first  baptized  in  Jordan  it  is  evident  that  it  was  not  by 
immersion  in  th^  water  of  Jordan,  but  near  to  that  river, 
as  the  Greek  preposition  indicates,  and  yet  "  beyond 
Jordan,"  as  is  plainly  declared. 

That  to  be  "  in  Jordan  "  does  not  necessarily  mean  to 
be  "  in  the  water,"  is  evident  from  Joshua  3:8:"  When 
yo  shall  come  to  the  brink  of  the  water  of  Jordan  ye  shall 
stand  still  in  Jordan."  Hence  "  in  Jordan  "  and  "  in  the 
water  "  are  bv  no  means  synonymous  terms. 

The  rendenng  of  the  passages  in  our  version  referring 
to  John's  baptism  is  contradictory  and  inexj)licable,  if 
we  regard  some  of  them  as  meaning  immersion  in  the 
water  of  Jordan.  Luke  says,  John  preached  and  bap- 
tized in  "  all  the  country  about  Jordan.'*  Another  evan- 
gelist sa^s,  he  baptized  "beyond  Jordan."  Another 
locates  him  "  in  the  wilderness."  And  yet  they  say  it 
was  in  Jordan.  There  is  only  one  way  of  reconciling 
this  apparent  contradiction,  and  that  is  by  substituting 
for  the  preposition  "  in  "  the  words  "  near  to,"  which  is 
the  meaning  of  the  Greek  as  much  as  "  in  "  is.  Then  the 
narratives  will  all  agree  in  simply  locating  the  scene  of 
John's  labors  in  that  part  of  the  country  lying  in  the 
vicinity  of  the  Jordan.  Every  difficulty  will  then  be 
removed ;  the  whole  record  will  then  be  plain,  probable, 
natural,  consistent,  and  reasonable.  If  John  was  accus- 
tomed to  immerse  in  the  water  of  Jordan,  as  some 
affirm,  how  pointless  and  meaningless  the  passage  which 
says  he  went  to  JEnon  because  there  was  much  water 
there!  That  would  be  leaving  plenty  of  water,  and 
going  to  less.  But  if  we  regard  John  as  an  itinerant, 
going  about  doing  good,  we  wonder  not  that  he  should 
be  glad  to  locate  for  a  time,  with  his  followers,  at  a  place 
of  "  many  springs,"  as  iEnon  was,  and  sometimes  along 
the  shores  of  Jordan's  stream,  not  merely  because  he 
needed  water  to  baptize  with,  but  because,  for  other 
purposes,  such  multitudes  as  accompanied  him  would 
require  an  abundant  supply  of  water. 


■■IP 


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24  A  CATECHISM  OF  BAPTISK 

XL — ^Thb  Mode  of  Joh^t's  Baptis: 

62.  Did  John  baptize  by  immersion  ? 
There  is  no  passage  in  the  Bible  which  pi 

John  immersed. 

63.  Why  do  iramersionists  suppose  that 
mersed  ? 

Great  stress  is  laid  upon  certain  prepositi* 
and  "  into,"  and  "  out  of,"  and  they  might  ju 
rcctly  have  been  rendered  respectively,  "  near 
"  to,"  and  "  from,"  and  the  translation  woul 
have  been  more  definite  and  correct.  It  is  als 
that  going  doton  into  and  coming  up  out  of 
imply  immersion.  The  logic  which  teaches  th 
sion  inevitably  follows  from  going  into  and  con] 
the  water,  appears  rather  defective  to  mostpei 
their  judgment  it  is  difficult  to  establish  the  i 
having  been  in  the  water  implies  having  been 
but  nevertheless  to  some  there  appears  no  fls 
argument,  and  upon  this  assumjjtion  a  theory  i 

64.  Does  our  English  translation  of  the  Scri] 
it  now  reads,  imply  immersion  ? 

No.  One  may  baptize  in  a  river,  and  not 
One  may  go  down  into  the  water,  and  not  be  i 
One  may  come  up  out  of  the  water  without  ha^ 
under  it.  One  may  drive  his  horse  down 
water,  and  up  out  of  the  water,  and  not  have 
mersed.  Gomg  down  into  the  water,  and  comi 
of  it,  do  not  imply  going  under  it.  The  wore 
does  not  say  that  John  immersed.  **  He  bapl 
water,"  is  the  repeated  testimony  of  God's  w 
baptism  with  water  means  affusion  and  not  ir 
John  tells  us  himself,  that  he  was  to  be  foUowe 
who  was  to  ^*' sprinkle  all  nations^^^  and  that 
baptism  was  but  the  type  of  His  great  outpour 
Spirit  and  the  fire. 

Xn. — Christ's  Baptism. 

65.  With  what  baptism  was  our  Lord  baptiz 
It  was  not  John's  baptism,  for  lie  had  no 


~  -Hi   .     - 


l> 


M  OF  BAPTISM. 


A  CATECHISM  OF  BAPTISM. 


25 


OP  John's  Baptism. 

'  immersion  ? 

the  Bible  which  proves  that 

lists  suppose  that  John   iin- 

)n  certain  prepositions,  "  in," 
and  they  might  just  as  cor- 
respectively,  "near  to,"  and 
he  translation  would  thereby 
d  correct.  It  is  also  affirmed 
coming  up  out  of  the  water 
jic  which  teaches  that  immer- 
n  going  into  and  coming  out  of 
iefective  to  most  persons.  In 
it  to  establish  the  point,  that 
mplies  having  been  under  it ; 
there  appears  no  flaw  in  the 
jsumption  a  theory  is  built, 
nslation  of  the  Scriptures,  as 
sion? 

in  a  river,  and  not  immerse. 

water,  and  not  be  immersed. 

10  water  without  having  been 

^e  his  horse  down  into  the 

vater,  and  not  have  him  im- 

the  water,  and  coming  up  out 

ider  it.      The  word  of  God 

miersed.     "  He  baptized  with 

timony  of  God's  word ;  and 

affusion  and  not  immersion. 

le  was  to  be  followed  by  Him 

nationsy^^  and  that  his  own 

if  His  great  outpouring  of  the 

st's  Baptism. 

was  our  Lord  baptized  ? 
ism,  for  lie  had  no  need  of 


repentance,  which  that  baptism  implied.  It  was  not 
Christian  baptism,  for  that  was  not  instituted  until  sev- 
eral years  after  he  had  been  baptized.  The  nature  of  the 
case  makes  it  impossible  that  he  could  be  baptized  in  his 
own  name;  therefore  he  could  not  receive  Christian 
baptism.  Christian  baptism  is  a  symbol  of  cleansing 
from  inward  impurity;  and  he  had  no  such  impurity 
from  which  to  be  cleansed.  He  was  baptized  "to  fulfill 
all  righteousness ;"  that  is,  all  the  requirements  of  the 
law.  He  came  among  men  that  he  might  become  a 
minister  of  his  gospel,  and  our  Great  High  Priest,  and 
he  had  to  fulfill  all  the  requirements  of  the  law  appertain- 
ing to  those  offices. 

66.  What  did  the  law  require  of  our  Lord  a  minis- 
ter and  a  priest  ? 

The  Mosaic  ritual  required  that  he  would  not  begin  to 
preach  until  he  should  be  thirty  years  of  ai?e,  and  not 
then  without  being  sprinkled  with  water.  Numbers  8  : 
6-7 :  "And  the  Lord  spake  unto  Moses,  saying,  Take  the 
Levites  from  among  the  children  of  Israel  and  cleanse 
them.  And  thu^  shalt  thou  do  unto  them  to  cleanse  them  : 
JSjyrinJcle  water  of  purifi/inff  upon  themJ*^ 

67.  How  does  it  appear  that  these  laws  applied  to 
Jesus  ? 

They  were  parts  of  the  established  ritual,  and  were 
binding  upon  every  one  who  entered  upon  the  office  of 
the  ministry  and  the  priesthood,  from  Aaron  down  to 
Christ. 

68.  Might  not  Christ  be  exempt  from  these  laws,  inas- 
much as  he  was  holy  ? 

No.  He  made  himself  subject  to  his  own  laws.  He 
was  holy  because  he  kept  every  law  faithfully.  He  could 
not  preach  until  he  was  thirty  years  old,  because  he  must 
keep  the  law.  He  could  not  be  our  faithful  High  Priest 
unless  he  kept  the  law.  "  Think  not,"  says  he,  "  that  I 
am  come  to  destroy  the  law,  or  the  prophets :  I  am  not 
come  to  destroy,  but  to  fulfill." 

69.  Did  the  law  require  that  Jesus  should  be  immersed, 
or  that  he  should  be  sprinkled  ? 


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26 


A  CATECHISM  OF  BAPTISM. 


There  was  no  law  that  required  him  to  he  imn 
There  is  no  evidence  in  the  Scriptures  to  show  tl 
was  ever  immersed.  The  law  required  him  to  be  spr 
before  entering  on  his  ministry.  If  he  was  i 
sprinkled  he  violated  the  law,  and  could  not  be  a 
He  must  have  been  sprinkled  by  John,  for  it  is  s.' 
was  "  baptized  to  fulfill  all  righteousness."  The 
explicit :  "  Thus  slialt  thou  do  unto  them,  (the  pri 
Sprinkle  water  of  purifying  upon  them." 

70.  Is  Christ  our  example  in  baptism  ? 
No.    The  baptism  of  Christ  was  an  official  act 

it  he  was  inducted  into  the  Jewish  priesthood  at  t 
of  thirty  years.  We  sliould  follow  Christ  in  mora 
duct,  but  not  in  his  official  acts.  We  are  not  to 
Christ  in  all  things.  He  was  a  preacher ;  but  all  a 
to  follow  Christ  in  that  office.  lie  never  marrie< 
are  not  to  follow  Christ  in  that  particular.  He  wj 
cumcised ;  we  need  not  follow  Christ  in  that  ordi 
To  follow  Christ  in  baptism  would  be  to  follow  hii 
a  priestly  office.  If  he  were  our  example  in  ba] 
none  should  be  baptized  until  the  age  of  thirty 
and  his  example  would  not  therefore  be  worthy 
imitation.  If  he  were  an  example  in  baptism,  he 
to  bo  an  example  to  the  age  in  which  he  lived,  for 
was  not  baptized,  until  about  the  close  of  John's 
try,  and  until  after  "all  the  people  were  bapt 
(Luke  3  :  21.)  There  is  no  proof  in  the  Scriptures, 
or  indirect,  tliat  our  Saviour  was  baptized  as  an  ex 
for  us.  Christ  never  made  a  profession  of  faith  :  \ 
profession  was  with  him  unnecessary  and  impossible 
he  himself  is  the  only  Being  in  whom  faith  can  be  e: 
ed  unto  salvation.  How,  then,  could  he  have  been  c 
ample  in  baptism  ?  How  can  we  "  follow  our  Sa\ 
in  this  respect  ? 

XIII. — Christian  Baptis^i. 

71.  What  is  Christian  baptism? 

Baptism  as  a  Christian  ordinance  is  the  applicat 
pure  water  to  a  proper  subject,  by  a  lawful  admiuisi 


)F  BAPTISM. 


A  CATECHISM  OF  BAPTISM. 


27 


ired  him  to  be  immersed, 
criptures  to  show  that  he 
quired  him  to  be  sprinkled 
3try.  If  he  was  not  so 
and  could  not  be  a  priest, 
by  John,  for  it  is  said  he 
hteonsness."    The  law  is 

unto  them,  (the  priests  :) 
wn  them." 
I  baptism  ? 

was  an  official  act.  By 
wish  priesthood  at  the  age 
)llow  Christ  in  moral  con- 
s.  We  are  not  to  follow 
a  preacher ;  but  all  are  not 
He  never  married;  all 
t  particular.  He  was  cir- 
Christ  in  that  ordinance, 
ould  be  to  follow  him  into 
our  example  in  baptism, 
I  the  age  of  thirty  years, 
lerefore  be  worthy  of  all 
nple  in  baptism,  he  failed 
I  which  he  lived,  for  Jesus 
the  close  of  John's  minis- 
3  people  were  baptized." 
)of  in  the  Scriptures,  direct 
-as  baptized  as  an  example 
profession  of  faith  :  such  a 
ssary  and  impossible,  since 
whom  faith  can  be  exercis- 
could  he  have  been  our  ex- 
we  "follow  our  Saviour" 

.N  Baptism. 

sm? 

nance  is  the  application  of 
by  a  lawful  administrator, 


in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost. 

72.  Are  these  conditions  essential  ? 

The  water  should  be  pure,  as  it  is  intended  to  symbol- 
ize the  inward  purifying  of  the  rea/ baptism  of  the  Spirit. 
If  the  water  be  not  pure,  it  fails  to  be  a  real  symbol.  The 
commission  was  given  to  ministers  of  the  Gospel  alone 
to  baptize,  subject  to  certain  conditions.  No  others 
have  a  right  to  perform  this  office.  It  must  be  done  in 
the  name  of  the  Sac/ed  Trinity.  Matthew  29  :  19 :  "  Go 
yc  therefore,  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  Heb.  10:22:  "Having  our  hearts  sprinkled 
from  an  evil  conscience  and  our  bodies  washed  (that 
is,  sprinkled)  with  jt?wre  water." 

73.  When  was  Christian  baptism  instituted  ? 

It  was  instituted  by  our  Lord  after  his  resurrection, 
and  before  his  ascension,  when  he  gave  the  commission  to 
go  and  baptize  all  nations. 

74.  What  is  its  sacramental  import  ? 

It  is  the  visible  act  by  which  a  person  is  initiated  into 
the  visible  Church  o/  Christ ;  and  it  is  a  sign  and  seal 
of  the  covenant  of  grace. 

75.  Why  is  it  said  to  be  a  sign  ? 

It  holds  out  to  our  view  the  provisions  and  promises 
of  the  covenant  of  grace.  It  is  a  most  appropriate  sym- 
bol of  that  influence  by  which  the  soul  is  cleansed  from 
moral  defilement.  It  is  an  acknowledgment  of  moral 
pollution ;  and  also  a  recognition  of  God's  tenderness, 
and  of  the  efficacy  of  the  blood  of  Christ  to  cleanse,  and 
of  the  power  of  the  Spirit  to  regenerate. 

76.  Why  is  it  said  to  be  a  seal  ? 

It  is  a  visible  pledge  on  the  part  of  God  that  he  will 
faithfully  keep  all  his  covenant  engagements.  Thus  he 
binds  himself  by  a  perpetual  ceremony.  And  when  we 
look  upon  this  visible  pledge  of  his  fidelity,  our  faith 
hears  breathed  through  it,  as  through  the  trumpet  of 
jubilee :  "  Then  will  I  sprinkle  clean  water  upon  you, 
and  ye  shall  be  clean :  from  all  your  filthiness,  and  u:om 


n^mrt 


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28 


A  CATECHISM  OP  BAPTISM. 


allyonr  idols,  will  I  clcnnse  you.  A  new  heart  al 
I  give  you.  And  I  "will  put  my  spirit  within  y( 
cause  you  to  walk  in  my  statutes,  and  ye  shall  k< 
judgments,  and  do  them."    (Ezek.  36  :  25.) 

XIV. — ^The    Subjects    op    Cdeistian   Bap' 

77.  "Who  are  proper  subjects  of  Christian  baptii 
It  is  commanded  that  all  nations  —  all  the  av 

every  creature,  should  be  baptized.  The  minif 
Christ  is  commissioned  to  baptize  all.  All  she 
baptized,  and  made  disciples  of  Christ,  and  trainc 
childhood  in  the  way  that  they  sliould  go.  JVJ 
28 ;  19,  20 :  "  Go  ye  and  teacli  (that  is,  make  disci 
as  it  reads  in  the  margin)  all  nations :  (first  by)  ba 
them  (into  the  faith,  and  then)  teaching  them  to  < 
all  tilings  whatsoever  I  have  commanded  you." 

78.  Upon  what  conditions  may  unbaptized  adi 
ceive  Christian  baptism  ? 

By  becoming  like  little  children.  Children 
New  Testament  sta^idard.  It  is  not  he  who  1 
the  doctrines  of  any  particular  church  or  creed  th 
be  saved,  but  he  that  becomes  like  a  little  child, 
children  are  made  partakers  of  grace  and  hi 
heaven,  through  the  atonement  of  Christ.  Unb 
and  unrenewed  adults  can  only  attain  unto  like  p 
grace  and  heirship  through  faith  in  Christ.  "VVli 
exercise  faith  they  are  made  free  from  condemna 
children  are,  and  being  thus  like  unto  them,  t 
proper  subjects  for  baptism.  Mark  10  :  14-16 : 
the  little  children  to  come  unto  me,  and  forbid  thi 
for  of  such  is  the  kingdom  of  God.  Verily  I  s 
you,  wbosoever  shall  not  receive  the  kingdom  of 
a  little  child  he  shall  not  enter  therein."  This  c 
refer  to  children  that  are  old  enough  to  sin,  for  j 
do  actually  become  transgressors,  and  our  Lore 
not  make  sinning  children  a  Christian  standard 
took  them  up  in  his  arms"  and  must  have  set  the 
upon  his  knee,  for  he  put  both  **  hands  upon  th 


OP  BAPTISM. 

ou.    A  new  heart  also  will 
my  spirit  within  you,  and 
ites,  and  ye  shall  keep  my 
Ezek.  36 :  25.) 

p    Cdeistian   Baptism. 

ts  of  Christian  baptism  ? 
nations  —  all  the  world  — 
aptizod.  The  minister  of 
)aptize  all.  All  should  be 
of  Christ,  and  trained  from 
they  should  go.  Matthew 
(that  is,  maTce  disciples  of, 
lations :  (iSrst  by)  baptizing 
)  teaching  them  to  observe 
commanded  yon." 
may  unbaptized  adults  re- 

lildren.  Children  are  the 
It  is  not  he  who  believes 

church  or  creed  that  shall 
s  like  a  little  child.  Little 
rs  of  grace  and  heirs  of 
jnt  of  Christ.  Unbaptized 
ily  attain  unto  like  precious 
aith  in  Christ.  Wlien  they 
free  from  condemnation,  as 
IS  like  unto  them,  they  are 

Mark  10:  14-16:  "Suffer 
to  me,  and  forbid  them  not: 
of  God.  Verily  I  say  unto 
jive  the  kingdom  of  God  as 
2r  therein."     This  does  not 

enough  to  sin,  for  all  such 
ssors,  and  our  Lord  would 

Christian  standard.  "Ho 
ind  must  have  set  them  down 
th  "  hands  upon  them,  and 


A  OATECmSlf  07  BAPTISU. 


29 


blessed  them."  Te  must  become  like  little,  unsinning 
children — humble,  teachable,  trustful.  Luke  18  :  15-17  : 
"  And  they  brought  unto  him  also  infants,  that  he  would 
touch  them.  Jesus  said.  Of  such  is  the  kingdom  of  God. 
Verily  I  say  unto  you,  whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child,  shall  in  no  wise  enter 
therein." 

79.  Upon  what  ground  is  it  affirmed  by  some  that 
children  should  liot  be  baptized  ? 

It  is  said  that  children  must  not  be  baptized  because 
they  can  not  have  faith.  But  faith  is  not  required  of 
them,  for  of  this  they  are  incapable.  If  this  plea  were 
valid  it  would  shut  infants  out  of  heaven.  Our  Lord 
has  positively  declared  :  "  He  that  believeth  not  shall 
be  damned."  Abraham  received  the  initiatory  rite,  ad- 
mitting him  into  the  Church  of  God,  because  he  had 
faith.  Isaac  was  admitted  to  the  same  privilege  when 
he  was  eight  days  old,  without  faith,  for  of  this  he  was 
incapable. 

It  is  also  urged  that  infants  ought  not  to  be  baptized, 
because  they  can  not  consent  to  the  covenant  of  which  it 
is  the  seal.  But  it  is  universally  acknow;ledged  in  the 
transactions  of  daily  life,  that  children  are  bound  by  the 
acts  of  their  parents.  It  is  done  in  various  pecuniary 
transactions,  m  acts  of  civil  legislation,  and  in  the  con- 
veyance of  real  estate.  Thus  men  bind  themselves,  their 
heirs,  and  assigns,  forever.  The  sacred  word  shows 
that  not  only  parents,  but  their  little  oneSy  may  enter  into 
covenant  with  God.  Deut.  29: 10-12:  "  Ye  stand  this 
day  all  of  you  before  the  Lord  your  God;  your  captains 
of  your  tribes,  your  elders,  and  your  officers,  with  all 
the  men  of  Israel,  your  little  ones^  your  wives,  and  thy 
stranger  that  is  in  thy  camp :  that  thou  shouldst  enter 
into  covenant  with  the  Lord  thy  God,  and  into  his 
oath,  which  the  Lord  thy  God  maketh  with  thee  this 
day." 

80.  What  evidence  can  bq  adduced  to  show  that  in- 
fants should  be  baptized  ? 

1.  Our  Lord  has  commanded  that  all  should  be  baptized 


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A  CATECHISM  OF  BAPTISM. 


and  children  form  a  part  of  the  whole.  This  com 
■was  given  by  one  who  was  a  Jew,  and  who  undei 
all  their  laws  and  customs.  Wlien  Gentiles  had 
proselyted  and  embraced  tlie  Jewish  religion,  the 
and  customs  of  the  Jews  required  that  they  shoi 
circumcised,  including  children  down  to  the  age  of 
days.  And  now  that  a  new  initiatory  rite  is  subst 
for  ci  1  cumcision,  and  a  command  given,  "  Go  and  di 
or  proselyte  all,  and  baptize  them,"  tliey  must 
understood  it  to  include  children.  If  Jesus  hac 
"  Go,  make  disciples  of,  or  proselyte  all,  and  circu 
them,"  would  the  apostles  have  doubted  whether  ch 
were  to  be  circumcised?  And  when  baptism  is 
the  sign  instead  of  circumcision,  why  should  any 
whether  children  are  to  be  baptized  ?  If  our  Lor 
not  wish  infants  to  be  baptized,  existing  circnmsl 
made  it  necessary  that  he  should  expressly  forbid  i 
he  would  have  done  so,  openly  and  definitely. 

2.  Man's  wisdom  suggests  that  infants  should  n 
baptized  because  they  can  not  understand  the  desij 
the  rite,  or  make  any  profession  of  their  faith.  But 
wisdom  is  not  as  God's  wisdom.  God  in  his  w 
provided  that  the  sons  of  Jews  and  proselytes  shoi 
circumcised  when  eight  days  old,  and  when  they 
not  the  intent  and  meaning  of  the  ordinance.  Tl: 
alogy  must  have  been  very  clear  to  the  first  Chris 
and  to  the  Apostles,  who  were  themselves  Jews. 

3.  As  Jewish  proselytes  were  baptized  in  the  tir 
Christ,  and  long  previous  thereto,  and  as  it  was  u 
sally  known  that  infants  eight  days  old  were  baptiz 
well  as  adults,  Wi,^lcl  it  not  be  natural,  as  there  w 
prohibition  of  the  baptism  of  infants,  that  the  A} 
should  continue  this  practice?  Our  Lord,  with 
knowledge  of  these  facts,  says.  Go,  and  make  dii 
of  ally  and  baptize  ^/tem,  and  he  gave  them  no  in 
tion  to  act  differently  from  the  prevailing  custom.  5 
if  he  had  designed  them  to  adopt  a  plan  so  peculia 
novel,  as  the  exclusion  of  infants  would  be,  he  ^ 
have  said  so. 


P  BAPTISM. 


A  CATECHISM  OF  BAPTISM. 


81 


e  whole.  This  command 
Tew,  and  who  understood 
Wlien  Gentiles  had  been 
Jewish  religion,  the  laws 
uired  that  they  should  be 
I  down  to  the  age  of  eight 
itiatoiy  rite  is  substituted 
id  given,  "  Go  and  disciple 

them,"  they  must  have 
ireri.  If  Jesus  had  said, 
Dselyte  all,  and  circumcise 

doubted  whether  children 
d  when  baptism  is  made 
)n,  why  should  any  doubt 
tized?  If  our  Lord  did 
d,  existing  circumstances 
Id  expressly  forbid  it,  and 

and  definitely, 
lat  infants  should  not  be 
understand  the  design  of 

of  their  faith.  But  man's 
om.  God  in  his  wisdom 
I  and  proselytes  should  be 
old,  and  when  they  knew 

the  ordinance.  The  an- 
ar  to  the  first  Christians, 

themselves  Jews, 
•e  baptized  in  the  time  of 
Jto,  and  as  it  was  univer- 
iays  old  were  baptized,  as 

9iatu7'aly  as  there  was  no 

infants,  that  the  Apostles 
'  Our  Lord,  with  a  full 
!,  Go,  and  make  disciples 
lie  gave  them  no  instruc- 
prcvailing  custom.  Surely 
opt  a  plan  so  peculiar  and 
ants  would  be,  he  would 


4.  As  our  Lord  has  commanded  that  all  should  be 
baptized,  infants  should  receive  that  ordinance,  because 
the  only  period  in  life  in  which  it  is  possible  that  this 
command  can  be  universally  obeyed  is  in  early  infancy. 
If  baptism  be  denied  to  little  children,  then,  it  is  inevit- 
able that  of  those  who  are  "  forbid "  thus  to  come  to 
Christ,  a  large  majority,  perhaps  more  than  seventy-five 
persons  out  of  every  hundred  will  pass  through  life,  and 
go  down  to  the  grave,  forever  unbap tized. 

5.  Infants  should  be  baptized  because  of  ^Ae  importance 
of  water  baptism.  In  John  3  :  5,  it  is  said  :  "  Except  a 
man  be  born  of  water  and  of  the  Spirit,  he  can  not  enter 
into  the  kingdom  of  God."  God  in  his  wisdom  has  not 
only  made  water  baptism  important,  and  required  it  of 
all,  but  has  also  indicated  the  period  in  which  it  should 
be  administered  to  the  subject,  namely,  in  early  infancy. 
Those  parents  who  do  not  suffer  little  children  thus  to 
come  to  Christ,  and  those  teachers  who  forbid  them  thus 
to  come,  assume  the  awful  responsibility  of  rejecting 
the  only  possible  period  in  which  all  can  be  "  born  of 
water,"  and  of  sanctioning  a  system  the  tendency  of 
which  is  to  send  the  great  majority  unbaptized  into 
eternity. 

6.  Persons  should  be  baptized  in  infancy  because  God 
has  fixed  the  order  in  which  this  should  be  done.  The 
command  says,  "  Go  ye  and  make  disci}    s  of  all,"  by, 

firsty  "  baptizing  them,"  (Matt.  28:  19;)  and  then,  after 
they  are  baptized,  "  teaching  them  (verse  20)  to  observe 
all  things."  Mrst,  baptize  them  as  soon  as  they  can  be 
baptized,  and  then  teach  them  as  soon  as  they  can  be 
taught.  It  is  sometimes  affirmed  that  children  should  be 
left  to  grow  up  to  mature  years,  and  choose  for  them- 
selves respecting  these  things.  Such  teaching  is  un- 
scriptural,  unpiiilosophical,  inconsistent,  mischievous,  apd 
most  perilous.  The  guardianship  of  childhood  involves 
the  responsibility  of  training  up  children  in  the  way  they 
should  go,  irrespective  of  any  consent  or  choice  on  their 
part;  and  the  Head  of  the  Church  says,  do  this  by  first 
baptizing  them,  and  then  teaching  them. 


I^PM 


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32 


A  CATECHISM  Or  BAI^TISM. 


7.  God  has  in  his  Church,  from  the  beginning,  inc 
ed  the  children  in  his  covenant  with  the  parents, 
made  them  members  of  his  Church.  Gen.  17;  7: 
will  establish  my  covenant  between  me  and  thee  and 
seed  after  thee."  In  Pj^caking  to  Noah,  God  i 
Gen.  7:1;  "  Come  thou  and  all  thy  house  into  the 
for  thee  have  I  seen  righteous."  Thee  have  I  seen  ri 
eons ;  therefore,  come,  not  only  thou,  but  all  thy  he 
Though  many  persons  regard  as  foolishness  the  recc 
tion  of  infants  in  connection  with  any  religious  rit 
obligation,  because  of  their  want  of  comprehension, 
what  is  the  foolishness  of  men  is  the  wisdom  of  ( 
In  God's  plan  infants  have  never  been  overlooks 
unprovided  for.  When  God  orders  the  assembling  o] 
people,  the  children  are  not  excluded  because  the 
not  understand.  He  says  :  "Assemble  the  elders,  gn 
the  children,  and  those  that  suck  the  breasts."  (Joel  2 ; 
Infants  have  ever  been  objects  of  his  tenderest  s< 
tude.  He  made  them  heirs  of  heaven,  until  they  i 
by  actual  tratisgression.  The  great  Sliepherd  has  n 
forgotten  the  lambs ;  he  gathers  them  in  his  arms, 
carries  them  in  his  bosom.  It  is  not  like  him  to 
them  out  from  among  his  people,  or  thrust  the^nfror 
Xiale  and  privileges  of  his  Church. 

8.  The  Church  of  God  is  one^  and  has  been  one, 
Abrjiham  until  now.    The  Church  is  now  built  or 
same  foundation  as  at  the  first,  having  the  same 
corner-stone.    God  has  made  a  covenant  with  the  Ch 
and  it  is  an  "  everlasting  covenant."      Tlie  Church 
now  the  same  Head  and  the  same  spiritual  requirer 
as  when  David  sang  and  Abraham  believed  in 
God's  law  provided  that  children  should  bo  adinittcc 
the  Church  by  its  initiatory  right.     That  law  has 
been  repealed^  and  must  stand  good  until  God  hir 
repeals  it.    Children,  therefore,  by  his  covenant  ha\ 
right  of  initiation  into  the  Church.    It  was  not  n 
sary  that  this  should  be  specially  affirmed  in  Ch 
day,  any  more  than  it  was  that  the  ten  commandr 
should  be  reijnacted ;  it  was  then  well  understooc 


BAITISM. 

a  the  beginning,  includ' 
,  with  the  parents,  and 
lurch.  Gen.  11 :  1 :  "I 
een  me  and  thee  and  thy 
!5  to  Noah,   God   said, 

thj/  house  into  the  ark. 

Thee  have  I  seen  right- 

thou,  but  all  thy  house. 

foolishness  the  recogni- 
th  any  religious  rite  or 
t  of  comprehension,  yet 

is  the  wisdom  of  God; 
ver  been  overlooked,  or 
crs  the  assembling  of  the 
[eluded  because  they  do 
lemblc  the  elders,  gather 
the  breasts."  (Joel  2 :  16.) 
;  of  his  tenderest  solici- 

heaven,  until  they  rebel 
reat  Shepherd  has  never 
s  them  in  his  arras,  and 
is  not  like  him  to  cast 
J,  or  thrust  them  from  tlie 
zh. 

!,  and  has  been  one,  from 
rch  is  now  built  on  the 

having  the  same  chief 
^venant  with  the  Church, 
mt."  Tlie  Church  has 
ne  spiritual  requirements 
rahani  believed  in  God. 
n  should  bo  admitted  into 
ht.  That  law  has  never 
good  xirUil  God  himself 

by  his  covenant  have  the 
irch.  It  was  not  neces- 
ially  affirmed  in  Christ's 

the  ten  commandments 
hen  well  understood  and 


A  CATECHISM  OF  BAPTISM. 


83 


ftctcd  upon.  The  obligation  to  keep  the  Sabbath-day 
holy,  and  to  keep  all  the  ten  commandments,  as  well  as 
the  obligation  to  receive  infants  into  the  Church,  is 
binding  without  special  reenactment,  because  <A€S6  enac^ 
liients  were  never  repealed.  Paul,  moreover,  says  (Gal. 
3 :  14)  that  "  the  blessing  of  Abraham,"  an  important 
part  of  which  consisted  in  the  covenant  connection  of 
his  children,  had  "  come  on  the  Gentiles  through  Jesus 
Christ."  Peter,  speaking  (Acts  2  :  38)  of  the  double 
baptism  of  water  and  of  the  Spirit,  says  :  "  The  prom- 
ise is  unto  you,  and  to  your  children^  and  to  all  that 
are  afar  off." 

9.  Infants  should  be  baptized  because  of  their  Church 
relation.  "  Children  are  related  to  the  Church,  spirit- 
ually, really,  vitally.  It  is  no  figure  of  speech,  but  a  first 
truth  in  the  divine  economy.  When  our  Lord  said,  'Of 
such  is  the  kingdom  of  heaven,'  he  affirmed  a  spiritual 
relation.  He  did  not  predicate  their  membership  in  his 
kingdoni  of  the  simple  fact  of  their  baptism,  or  their 
circumcision,  but  of  their  being  redeemed  children. 
Their  relation  to  the  '  kingdom '  arose  from  their  rela- 
tion to  the  King,  and  it  applied  to  all  children  as  such. 
Baptism  is  only  the  sign  and  seal  of  membership ;  the 
spiritual  relation,  which  is  the  real  one,  precedes  the  em- 
blematic and  the  conventional,  and  is  the  moral  ground 
of  the  latter."  When  our  Lord  says,  (Matt.  18:6,) 
"  Whoso  receiveth  one  sucb  little  child  in  my  name  re- 
cciveth  me,"  he  completely  identifies  little  children  with 
himself,  and  his  spiritual  family,  the  true  Church.  In 
Mark  9  :  41,  the  phrase  "in  my  name  "  is  explained  to 
mean,  "  because, ye  belong  to  me."  This  is  decisive  of 
the  sense.  On  no  other  ground  could  they  be  received 
in  Christ's  name.  And  this  he  affirms  of  little  children, 
such  as  one  could  hold  in  his  arms,  as  Christ  thus  held 
that  little  one.  As  they  belong  to  the  "  general  assembly 
and  Church  of  the  first  born,  whose  names  are  written 
in  heaven,"  in  "  the  Lamb's  book  of  life,"  as  they  are 
spiritually,  really,  vitally,  related  to  the  Church,  they  are 

2* 


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84 


A  CATECHISM  OF  BAPTISM. 


entitled  to  baptism,  the  visible  sign  and  seal  c 
relationship. 

10.  Apostolic  practice  shows  that  infants  shoi 
baptized.  In  baptizing  families,  the  Apostles 
according  to  the  provisions  of  the  existing  co\ 
It  was  the  apostolic  custom  to  baptize  the  childr 
mediately  after  the  baptism  of  the  parents,  as  is  inc 
by  the  fact  that  there  are  cloven  instances  recorded 
New  Testament  in  which  infant  baptism  is  in^ 
The  familiar  way  in  which  these  instances  are  men 
suggests  the  probability  that  infant  baptism  was 
means  an  unusual  thing  in  the  Christian  Churc 
that  many  families  were  baptized  in  the  same  waj 

11.  Our  Lord  says :  "  Of  such  is  the  kingdom  of 
By.  taking  infants  in  his  arms,  and  publicly  reco^ 
them  as  subjects  of  his  kingdom,  he  certainly  autt 
the  ajyplication  of  the  distinguisJiing  symbol  c 
kingdom.  Can  any  adult  believer  give  any  bett 
dence  of  being  worthy  of  this  ordinance  than  Chr 
given  of  the  worthiness  of  infants  ?  An  adult  pr 
may  be  untrue  and  unworthj  to  be.  baptized  into  th 
dom,  but  the  great  Head  of  t)ie  Uhurcli  gives  the 
positive  evidence  of  the  fitnens  of  infants  for  bapti 
to  such  the  kingdom  of  God  belongs.  Can  there 
mistake  when  he  speaks  ?  What  more  than  this 
need  ?  There  is  reason  and  propriety,  therefore, : 
eating  them  to  God  in  the  ordinance  of  baptism, 
shpuld  we  deny  them  the  seal  when  Christ  has  di 
them  entitled  to  the  thing  scaled  ? 

12.  Infants  should  be  baptized  because  thei/  arej 
by  the  blood  of  Christ.  Tlu'ough  him  grace  flow 
children.  Faith  is  not  required  of  them  because  tl 
not  exercise  it,  and  they  are  saved  without  it. 
fant  stands  in  the  same  relation  to  God  that  th^ 
Christian  does.  It  has  a  moral  fitness  for  baptis 
Church  relations.  If  the  infant  dies  in  infancy, 
as  surely  go  to  be  with  Jesus  as  iHie  dying  saint  ( 
years.  Then  the  infant  is  truly  a  member  of  Christ' 
ible  Church,  and  it  has  therefore  the  same  claim  for 


I 


I 


?  BAPTISM.  ' 

le  sigii  and  seal  of  that  ' 

8  that  infants  should  be 
ics,  the  Apostles  acted 
if  the  existing  covenant. 

baptize  the  children  im- 
the  parents,  as  is  indicated 
I  instances  recorded  in  the 
ant  baptism  is  involved, 
se  instances  are  mentioned 
infant  baptism  \vas  by  no 
le  Christian  Church,  and 
zed  in  the  same  way. 
sh  is  the  kingdom  of  God." 
,  and  publicly  recognizing 
)m,  he  certainly  authorized 
iguishing  symbol  of  that 
lever  give  any  better  evi- 

ordinance  than  Christ  has 
fants  ?  An  adult  professor 
to  he.  baptized  into  the  king- 
lie  Ohurch  gives  the  most 
5  of  infants  for  baptism,  for 
)elongs.  Can  there  be  any 
Hiat  more  than  this  do  we 
>ropriety,  therefore,  in  dedi- 
linance  of  baptism.    Why 

when  Christ  has  declared 

Jed  ?  .  .^  , 

ed  because  they  are  justified 
ough  him  grace  flows  to  all 
jd  of  them  because  they  can 
saved  without  it.  The  in- 
lon  to  God  that  the  adult 
al  fitness  for  baptism  and 
'ant  dies  in  infancy,  it  will 
as  the  dying  saint  of  riper 
'  a  member  of  Christ's  invis- 
re  the  same  claim  for  admis- 


A  CATECHISM  OP  BAPTISM. 


u 


sion  to  the  visible  Church  that  the  believing  adult  has, 
namely,  justification  throuffh  the  blood  of  Christ.  Can  x 
you  exclude  them,  then,  and  oe  guiltless  ?  Nay,  it  is  jrour 
imperative  duty  to  bring  them  unto  Christ  in  baptism, 
that  they  may  be  admitted  to  the  visible  Church  of 
Clirist,  and  "  forbid  them  not,  for  of  such  is  the  kingdom 
of  God." 

81.  Have  you  any  additional  proof  to  sustain  the  doc- 
trine of  infant  baptism  ? 

Yes.  The  following  collateral  evidence  helps  to 
establish  the  validity  of  infant  baptism : 

1.  The  teachings  of  the  immediate  successors  of  the 
Apostles  show  that  infant  baptism  was  handed  down  from 
thorn.  IrenjBUs  was  one  of  the  early  fathers.  He  was 
the  pupil  of  Polycarp,  who  was  the  disciple  of  John  the 
Evangelist.  He  was  born  near  the  close  of  the  first  cen- 
tury. His  writings  show  that  infant  baptism  was  an 
ordinance  of  the  Church  in  his  day. 

Justin  Martyr  was  cotemporaneous  with  IrencBUS,  and 
the  first  man  of  great  learning  who  adorned  the  Church 
after  Paul.  Hp  wrote  about  forty  years  after  the  apos- 
tolic age.  In  his  writings  he  speaks  of^persons  of  sev- 
enty years  of  age  who  were  made  disciples  in  their  in- 
faiicy,  and  therefore  received  infant  baptism.  Justin 
Martyr  had  a  dialogue  with  a  celebrated  Jew,  and  in  it 
Justin  compares  baptism  with  circumcision.  He  declares 
that  "  they  are  alike  in  their  nature  and  use."  He  says 
all  are  permitted  to  receive  baptism,  and  none  are  ex- 
cluded on  account  of  their  age.  And  as  baptism  came 
in  the  place  of  circumcision,  infant  baptism  must  have 
been  an  ordinance  of  the  Church. 

After  these  men  came  TertuUian  and  OrigeUj  who 
were  both  young  men  when  Irenaeus  and  Justin  Martyr  - 
died.  These  witnesses  both  speak  of  infant  baptism  as 
having  universally  prevailed  in  the  Church  from  the 
Apostles'  day.  TertuUian  urged  the  "  delaying  of  bap- 
tism "  until  just  before  death  for  certain  reasons,  but 
speaks  of  it  as  the  well-known  and  general  practice  of 
his  day.    He  writes  of  infants  of  a  "  guiltless  age,"  who 


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36 


X  CATECHISM  OF  BAPTISM. 


"  can  not  of  themselves "  come  to  Christ,  and  "  know 
not  wliither  they  arc  brought  when  they  arc  brought  to 
baptism."  Origen  speaks  of  himself  as  having  been  a 
baptized  child.  Hd  was  a  very  learned  man.  He  trav- 
elled extensively  among  the  churches.  His  father  had 
died  a  martj'r  for  Christ.  Timothy  and  Titus  had  lived 
with  the  Ori^en  family  many  years.  Infant  baptism  Avas 
of  almost  daily  occurrence,  and  common  to  the  Church 
in  every  place.  If  infant  baptism  were  a  delusion,  where 
were  Ihnothy,  and  Titus,  and  Polycarp,  and  Irenceus, 
that  they  did  not  expose  the  error  everywhere  prevailing 
in  the  Church  ?  Origen  savs,  in  his  Homily  Eighth,  on 
Leviticus,  chapter  12  :  "According  to  the  usage  of 
the  Church,  baptism  is  given  to  infants."  In  his  Com- 
mentary on  the  Epistle  to  the  Romans,  book  6,  he 
says  :  "  For  this  cause  it  was  tliat  the  Church  received 
an  order  from  the  Apostles  to  give  baptism  even  to  in- 
fants.''* And  lie  specially  sj^caks  of  those  infants  who 
iiave  never  committed  any  actual  sins. 

**  In  the  time  of  Cyprian,  in  the  third  century,  there 
arose  a  controversy  concerning  the  day  when  the  child 
should  be  baptized,  whether  or  not  before  the  eighth 
day.  But  there  was  no  question  about  the  point  whether 
children  ought  to  be  baptized  —  in  this  they  were  all 
agreed." 

Thus  do  those  who  sat  at  the  feet  of  the  Apostles  and 
earliest  fathers  testify  to  the  validity  of  infant  baptism. 

2.  That  infant  baptism  was  the  universal  practice  of 
the  Church  from  the  days  of  the  Apostles  is  strongly 
corroborated  by  the  fact  that  for  hundreds  of  years  next 
after  their  djiy,  there  was  no  sect  or  schism  in  the  Church 
that  did  not  practise  it ;  and  from  the  fifth  century  to 
the  present  time,  in  every  period,  it  has  been  observec 
by  the  greater  part  of  the  Christian  Church. 

3.  The  histpry  of  the  Church  furnishes  no  satisfactorj 
evidence  of  this  practice  having  ever  crept  in.    If  infanfl 
baptism  had  sprung  up  as  a  neio  doctrine  or  practice,  i 
would  have  arrested  the  attention  of  the  historians  of 
the  Church.    There  is  no  trace  of  opposition  to  the  firs 


ISM. 


A  CATECHISM  OP  BAPTISM. 


87 


lirist,  and  "know 
icy  arc  brought  to 

as  having  been  a 
ed  man.    He  trav- 
.     His  father  had 
nd  Titus  had  lived 
Infant  baptism  was 
non  to  the  Church 
•0  a  delusion,  where 
carp,  and  Irenjcus, 
I ry  where  prevailing 
Homily  Eighth,  on 
I   to  the  usage  of 
nts."     In  his  Com- 
sraans,  book    6,  he 
;he  Church  received 
)aptism  even  to  in- 
f  those  infants  who 
s. 

third  century,  there 
day  when  the  child 
b  before  the  eighth 
at  the  point  whether 

this  they  were  all 

of  the  Apostles  and 
y  of  infant  baptism, 
niversal  practice  of 
Apostles  is  strongly 
ndreds  of  years  next 
scliism  in  the  Church 
the  fifth  century  to 
t  has  been  observed 
Church. 

lishes  no  satisfactory 
r  crept  in.  If  infant 
ctrhte  or  practice,  it 
of  the  historians  of 
ipposition  to  the  first 


: 


practice  of  infant  baptism.  There  can  be  no  time  men- 
tioned in  which  the  baptism  of  infants  was  first  intro- 
duced after  the  death  ot  the  Apostles.  There  is  no  wriw 
ten  record  to  show  that  it  was  introduced  as  a  novelt  * 
among  Christians,  and  we  have  therefore  the  strongest 
reason  to  believe  that  this  practice  has  come  down  to  us 
from  the  days  of  the  Apostles. 

4.  The  Catacombs  of  Rome  furnish  evidence  indicating 
that  infant  baptism  was  practised  by  the  Apostolic 
Church.  Long  before  the  beginning  of  the  Christian, 
era,  excavations  for  building-stone  were  made  near  where 
Rome  now  stands.  In  the  course  of  hundreds  of  years 
they  became  a  net-work,  extending  from  fifteen  to  twenty 
miles  under  ground.  Cicero,  in  his  oration  for  Cluen- 
tius,  speaks  of  them.  For  the  first  three  hundred  years 
after  Christ,  these  recesses  were  the  -burial-place  of  the 
entire  Christian  population  of  Rome.  There  the  Chris- 
tians dwelt  during  the  persecutions  in  the  first  age  of 
the  Church.  Jerome  visited  them  about  the  year  300, 
and  calls  them  *'  the  sepulchres  of  the  apostles  and  mar- 
tyrs." Here,  in  those  dens  and  caves  of  the  earth,  were 
the  doctrines  and  teachings  of  the  Apostles  preserved  in 
their  primitive  simplicity  and  purity.  The  relics  and  in- 
scriptions found  there  indicate  that  infant  baptism  was 
an  established  ceremony  among  them.  In  those  cata- 
combs there  are  numerous  epitaphs  of  children  who  are 
called  "  faithfuls  "  and  "  neophytes,"  which  titles  could 
not  have  been  applied  to  them  unless  they  had  been  bap- 
tized. The  age  at  which  they  died  shows  that  they  were 
baptized  in  inlancy.  Some  of  these  epitaphs  read  as  fol- 
lows :  "  The  tile  of  Candidus,  tlie  neophyte^  who  lived 
twenty-one  months ;  buried  on  the  nones  of  September." 
**  Flavia  Jovina,  who  lived  three  years  and  thirty  days — 
a  neophyte^  "  Leopard  us  rests  here  in  peace,  with  holy 
spirits ;  having  received  baptism,  he  went  to  the  blessed 
innocents.  This  was  placed  by  his  parents,  with  whom  he 
lived  seven  years  and  seven  months."  "  Bufilla,  new'y 
baptized,  who  lived  two  years  and  forty  days." 

6.  The  evidence  is  abundant,  specific,  and  certain  that 


■PUMP 


«• 


88 


A  CATECHISM  OF  BAPTISM. 


■^A 


Christ,  -when  he  instituted  tlie  new  dispensation,  did  not 
deprive  infants  of  the  ancient  privilege  wliich  belonged 
to  children  when  the  Gospel  was  preached  to  Abraham. 
Not  one  word  of  evidence  can  be  adduced  from  the 
Scriptures,  or  the  history  of  tlie  Church  for  the  first  four 
Imndred  years,  to  prove  that  infants  ought  not  to  be  bap- 
tized. It  is  alike  iinjewish  and  unchristian  to  refuse 
them  the  initiatory  rite  of  the  Church. 

6.  Tiic  Head  of  the  Church  has  seen  fit  to  make  bap- 
tism occupy  an  important  place  in  his  economy  of  salva- 
tion, and  he  has  not  shut  the  children  out.  This  ordi- 
nance belongs  to  them.  Through  the  grace  of  the  Lord 
Jesus,  infants  belong  to  his  kingdom.  Can  we,  then, 
rightly  refuse  them  tlie  sign  and  seal  of  their  relationship 
and  heirship  ?  There  were  disciples  who  rebuked  those 
who  brought  infants  to  Christ  during  his  sojourn  on  the 
earth,  and  it  was  just  like  him  to  be  displeased  with 
them.  How  much  alike  is  human  nature  in  every  age  ! 
There  arc  disciples  now  who  rebuke  those  who  bring 
them.  With  such  disciples  the  Master  can  not  but  be 
displeased.  Can  you  stand  between  those  little  children 
and  their  privileges  and  be  blameless  ?  And  if  ye  have 
done  this  wrong  to  one  of  these  little  ones,  does  not  the 
Judge  of  all  the  earth  say  :   Ye  have  done  it  imto  me  f 


v» 


i 


i 


XV.— Circumcision  axd  Baptism. 

82.  "What  relation  has  baptism  to  circumcision  ? 
Baptism    occupies  the  place   under  the   evangelical 

dispensation  that  circumcision  did  under  the  Levitical. 

83.  By  what  evidence  can  you  sustain  that  position? 

1.  Baptism  does  for  us  what  circumcision  did  for  the 
Jews. 

2.  Persons  were  initiated  into  the  Jewish  Church 
by  the  rite  of  circumcision.  Persons  are  initiated  into 
the  Christian  church  by  the  rite  of  baptism. 

3.  The  only  way  of  admission  into  the  Church  of 
God,  under  either  dispensation  has  been  by  circumcision 
in  the  one  cose,  and  by  baptism  in  the  other. 


ion,  did  not 
h  belonged 

0  Abraham, 
i  from  tho 
be  first  four 
t  to  be  bap- 
Q  to  refuse 

make  bap- 
ly  of  salva- 

Tliis  ordi- 
3f  the  Lord 

1  we,  then, 
rclationsliip 
)uked  those 
ourn  on  the 
leased  with 

every  age ! 

who  bring 
not  but  be 
tie  children 
I  if  ye  have 
Iocs  not  the 
C  unto  me  f 


sion  ? 

evangelical 

Lovitical. 

position  ? 

did  for  tho 

ish  Church 
tiated  into 

Church   of 
rcumcision 


1 ' 


A  CATECHISM  OP  BAPTISM. 


89 


4.  Circumcision  and  baptism  are  both  alike,  the  out- 
ward, visible  sign  of  the  same  inward,  spiritual  grace. 
The  Apostle  Paul  speaks  of  baptism  as  bemg  evangelical 
circumcision,  in  Gal.  3  :  27,  29;  "For  as  many  of  you 
as  have  been  baptized  into  Christ  have  put  on  Christ. 
And  if  ye  be  Christ's,  then  are  ye  Abraham's  seed,  and 
heir^  according  to  the  promise." 

XVI. — ^IMoDE  OP  Christian  Baptism. 

84.  What  is  the  Scripture  mode  of  Christian  baptism  ? 
Affusion.     This  is  apparent  from  its  emblematical 

import.  It  is  the  symbol  of  certain  gospel  blessings, 
which  are  repeatedly  spoken  of  under  the  figure  of  sprink- 
ling or  pouring,  and  never  under  that  of  immersion. 
The  prophet,  speaking  of  the  Messiah,  says,  (Isaiah  52  : 
15  : )  "So  shall  he  sprink^  many  nations."  If  this  prom- 
ise refers  to  the  influences  which  Christ  bestows  upon 
the  nations  of  the  earth,  "  through  the  redemption  of  his 
blood"  called  "the  blood  of  sprinkling,"  then  these  gra- 
cious influences  are  designated  by  the  term  sprirUding^ 
and  baptism,  the  outward  sign,  should  surely  correspond 
with  it.  Or,  if  this  promise  refers  to  the  admission  of 
persons  into  the  Church  by  the  ordinance  of  baptism,  it 
fixes  the  mode  to  be  affusion^  and  not  immersion.  The 
prophet  docs  not  say :  So  shall  he  immerse  many  nations. 

85.  What  term  is  employed  in  the  New  Testament  to 
denote  the  manner  of  the  application  of  the  blood  of 
Christ? 

The  term  sprinkling.  Paul  says,  (Hebrews  12:  22:) 
"Ye  are  come  .  .  .  tothebloodof  ^prm^/inr/,  thatspeak- 
eth  better  things  than  that  of  Abel.  And  Peter  speaks 
(1  Peter  1  :  2)  of  the  same  "  sprinkling  of  the  blood  of 
Jesus  Christ."  If,  through  the  sprinkling  of  the  blood 
of  Christ,  moral  cleansing  is  effected,  then  the  outward 
ordinance  of  baptism,  which  is  tho  symbol  of  this  in- 
ward cleansing,  should  correspond  thereto  in  form. 

86.  Was  immersion  practised  by  the  Apostles  and  by 
the  Apostolic  Church  i 


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40 


A  CATECHISil  OP  BAPTISM. 


There  is  no  evidence  that  it  wfis.  The  word  bap' 
tizo  was  evidently  used  to  denote  only  the  ordinance  <A 
baptism,  without  reference  to  the  mode.  Baptism  is  an 
emblem  of  the  purifying  influences  of  the  Holy  Spirit ; 
and  the  grand  and  leading  emblem  of  purification  insti- 
tuted by  Jehovah  himself  is  sprinldin'j.  Immersion  is 
never  foretold  by  the  prophets,  but  sprinkling  is,  and 
that  too  as  connected  with  the  new  dispensation.  When 
immersion  is  practised  the  water  is  sometimes  inevita- 
bly/ar /rowi  ficinf/jowre,  whereas  "pure  Avater"  is  in- 
dispensable in  this  symbolical  washing.  Sprinkling  is 
more  simple,  more  in  accordance  with  the  whole  spirit 
of  the  New  Testament,  and  an  ordinance  of  universal 
adaptation.  In  the  Jewish  ceremonies,  although  the 
blood  was  sometimes  poured  out  at  the  base  of  the  altar, 
and  sometimes  smeared  on  its  horns,  or  on  parts  of  the 
person  for  whom  expiation  wa^to  be  made,  yet  the  grand 
significant  emblem  was  sprinkling.  The  whole  nation 
was  familiar  with  the  idea  that  where  there  was  sprink- 
ling there  was  mercy.  Sprinkling  and  mercy,  m  the 
great  heart  of  the  nation,  were  linked  together.  When 
the  whole  nation  was  consecrated  to  God  at  Sinai,  Moses 
sprinkled  all  thepeojyle^  (Hebrews  9:19.)  On  the  great 
day  of  atonement  the  Hi^h-priest  entered  the  most  holy 
place,  and  sprinkled  the  Ark  of  the  Covenant,  (Leviticus 
4:1V,  .and  Hebrews  9  :  25.)  Paul  and  Peter  both  speak 
of  the  blood  of  sprinkling.  Sprinkling  throughout  all 
the  Bible  is  the  symbol  of  mercy  and  blessing.  Where 
the  blood  of  the  sacrifices  was  sprinkled  there  was  mercy. 
When  the  destroying  angel  passed  over  Egypt,  there 
was  mercy  where  the  blood  was  sprinkled.  There  is  no 
evidence  in  the  Word  of  God  that  this  ancient  sign  of 
mercy  and  blessing  and  cleansing  was  discarded,  when 
Christian  baptism  was  instituted.  There  is  no  reason 
why  this  long-familiar,  weU-understood,  and  God-estab 
lished  symbol  should  be  discarded,  and  immersion  substi- 
tuted. "There  are  three,"  says  the  Apostle,  (1  John 
5 :  8,)  "  that  bear  witness  in  earth,  the  Spirit,  and  the 
water,  and  the  blood :  andthesethree  agreein  one."  As  the 


word  hap- 
I'clinanco  of 
ptisni  is  an 
^oly  Sjjirit ; 
ation  insti- 
iniersioii  is 
ling  is,  aud 
on.     Wlieu 
aes  inevita- 
ator"  is  in- 
prinkling  is 
ivholo  spirit 
of  universal 
tliough  the 
of  the  altar, 
parts  of  the 
ct  the  grand 
hole  nation 
■was  sprink- 


3rcy, 


in  the 


ou 


her.     When 

sinai,  Moses 

)n  the  great 

e  most  holy 

,  (Leviticus 

both  speak 

ghout  all 

g.    Where 

was  mercy. 

Igypt,  there 

iThore  is  no 

lent  sign  of 

irded,  when 

no  reason 

God-estab 

[sion  substi- 

le,  (1  John 

and  the 

le."  As  the 


\    V 


i 


A  CATECHISM  OF  BAPTISM. 


41 


Spirit  bears  witness  through  the  mode  of  oSxx&ioji—faU- 
inq  upon — and  as  the  blood  bears  witness  through  the 
mode  of  affusion — being  sprinkled — so  should  the  water 
bear  witness  in  the  form  ofaffiision^  for  God's  design  is 
that  these  three  snould  bear  witness  in  earth,  and^  that 
these  three  should  agree  in  one.  The  testimony  in  fa- 
vor of  sprinkling  is  clear  and  irrefutable.  It  is  the  Bible 
mode.  It  is  a  form  instituted  by  Jehovah  himself,  was 
practised  throughout  the  Jewish  dispensation,  was  adopt- 
ed by  John  the  Baptist,  and  was  practised  by  the  Apos- 
tles and  the  primitive  Church.  Immersion  never  was 
the  scriptural  symbol  of  mercy  and  blessing  and  cleansing, 
and  can  nowhere  be  found  in  the  Bible  as  an  ordinance, 
either  implied,  acknowledged,  sanctioned,  or  commanded. 

87.  When  was  immersion  introduced  as  a  mode  of 
baptism  ? 

The  practice  of  immersion  was  probably  introduced 
in  an  early  age  of  the  Church.  Some  men  are  so 
organized  mentally  that  they  are  prone  to  yield  an  un- 
due regard  to  forms  and  ceremonies^  and  hence  the  prac- 
tice was  introduced  and  persisted  in.  Men  of  the  purest 
motives  sometimes  run  mto  extremes.  In  Paul's  day 
members  of  the  Christian  Church  adopted  a  strange  error 
concerning  the  sacrament  of  the  Lord's  Supper.  They 
probably  argued  that  if  a  little  wine  and  a  little  bread 
are  good  in  this  ordinance,  a  little  more  must  be  better, 
and  so  they  ate  and  drank  to  excess.  And  men  wore 
just  as  likely  to  err  in  reference  to  the  sacrament  of  bap- 
tism. If  a  little  water  is  good,  more  must  be  better, 
the  wisdom  of  this  world  would  suggest.  Some  minds 
are  so  peculiarly  organized,  that  they  can  never  under- 
stand what  good  a  little  water  can  do  sprinkled  on  a 
person's  head,  but  imagine  there  is  special  virtue  in  the 
grosser  foi*m  of  immersion. 

XVII. — ^Philip  and  the  Eunuch. 

88.  Do  the  Scriptures  indicate  the  mode  in  which 
Philip  baptized  the  eunuch  ? 

The  narrative  shows   that  Philip  and  the  eunucli 


.1 


"i 


■ 


m 


mfmrm 


<  HWi 


'<:' 

^y 


■}5  .   , 


.  -Mm 


^f^:--^>mi 


1 1: 


>t 


i:  ■  ■  ■ 


M,i: 


42 


A  CATECHISM  OF  BAPTISM. 


were  riding  in  a  certain  desert  together,  and  they  con- 
versed about  a  particular  portion  of  Isaiah's  prophecy 
"which  the  eunuch  had  been  reading.  He  did  not  under- 
stand the  teaching  of  the  prophet,  (Isaiah  52  :  13,  etc.,) 
"who  spoke  of  One  "whose  visage  was  more  marred  than 
any  other  man,  "who  "was  led  as  a  lamb  to  the  slaughter, 
and  who  "was  to  "  sprinkle  many  nations.^^  Philip  be- 
gan (Acts  8 :  35)  at  the  same  scripture,  and  preached 
unto  him  Jesus.  They  came  to  a  certain  water  in  the 
desert,  and  the  eunuch  wanted  to  be  baptized,  for  he 
had  just  been  reading  about  baptism — "  so  shall  he  sprin- 
kle many  nations."  There  was  nothing  in  the  prophecy 
ho  had  been  reading  to  lead  him  to  think  of  immer- 
sion. He  had  been  reading  and  speaking  about  sprink- 
ling. Tlie  prophet  foretold  that  iMcssiah  must  sprinkle 
many  nations.  That  prophecy  must  be  fulfilled,  though 
Jesus  "baptizeth  not,  but  liis  disciples."  They  both 
went  down  into  and  came  up  out  of  the  water —  that 
is,  more  correctly,  they  went  to  and  came  from  the 
water.  But  if  we  take  the  passage  as  it  reads,  it  does 
not  say  he  immersed  him.  Many  persons  have  gone 
down  mto  the  water  a  thousand  times,  and  have  come 
up  out  of  it  as  often,  and  not  once  gone  under  the  water. 
As  the  Scriptures  indicate  that  the  eunuch  was  sprink- 
led, so  does  common-sense  suggest  the  same  fact. 
If  immersion  were  required,  would  not  Philip  have  de- 
sired him  to  wait  until  the  chariot  would  arrive  at  a 
stopping-place,  and  facilities  be  procured  for  attending 
to  such  a  work  ?  Is  it  probable  they  would  engage  in 
an  act  that  would  involve  the  necessity  of  continuing 
their  journey,  one  man  wet  all  over,  and  the  other  man 
half  wet?  Why  this  inconvenient  wetting?  Was  ever 
that  thing  so  done  since  ?  Who  ever  saw  a  parallel  to 
that  scene  as  immersionists  paint  it  ?  But  if  the  thing 
done  by  Philip  were  sprinkhn^,  as  the  prophet  had  fore- 
told, and  about  which  they  had  been  reading  and  speak- 
ing, there  was  no  difficulty,  in  the  way. 


A  CATECHISM  OP  BAPTISM. 


48 


and  they  con- 
iah's  pi'ophecy 
did  not  iinder- 
,h  52  :  13,  etc.,) 
•re  marred  than 
►  the  slaughter, 
^."     Philip  be- 
,  and  preached 
n  water  in  the 
aptized,  for  he 
0  shall  he  sprin- 
in  the  prophecy 
hink  of  immer- 
pj  about  sprinJc- 
ih  must  sprinkle 
fulfilled,  though 
3."    They  both 
le  water — that 
came  from  the 
it  reads,  it  does 
jons  have  gone 
and  have  come 
under  the  water, 
uch  was  sprink- 
he    same   fact. 
?*hilip  have  de- 
)uld  arrive  at  a 

for 
ould 

5^  of  continuing 
the  other  man 
iig?  Was  ever 
NV  a  parallel  to 
»ut  if  the  thing 
ophet  had  fore* 
ling  and  speak- 


^>    ^ 


attending 


engage 


m 


XVin. — ^Thb  Jailer  op  Philippi.   • 

89.  How  was  the  jailer  of  Philippi  baptized  ? 

He  was  baptized  in  the  night,  and  in  the  prison. 
(Acts  16 :  24-34.)  If  the  parties  concerned  had  left  the 
prison,  to  attend  to  that  ordinance,  the  jailer  would  have 
been  guilty  of  violating  the  laws  of  his  country,  and  the 
most  sacred  duty  of  his  office,  and  Paul  and  Silas  would 
have  been  involved  in  the  act.  Moreover,  Paul  and 
Silas  would  have  been  liable  to  the  charge  of  hypocriti- 
cally pretending,  when  morning  came,  that  they  had  not 
been  out  of  the  prison,  for  they  refused  to  leave  it,  un- 
til the  magistrates  should  come  and  take  them  out. 
The  inference  is  inevitable  that  his  baptism  must  have 
been  by  affusion. 

XIX. — BurieU)  by  Baptism. 

90.  What  does  the  Apostle  mean  by  being  "  buried  by 
baptism  "  ? 

He  is  speaking  not  of  symbolical  baptism,  which  is 
with  water ;  but  of  the  real,  essential  baptism,  which  is 
with  the  Holy  Ghost. 

91.  How  do  you  prove  that? 

The  whole  passage  with  which  those  words  are  con- 
nected shows  that  he  does  not  r  ilude  to  natural  things, 
but  spiritual.  "  How  shall  we,'  says  he,  (Romans  6  :  2,) 
**  that  are  dead  to  sin  ?"  He  dc  os  not  refer  to  a  physi- 
cal condition  of  himself  and  his  brethren,  when  he  says 
"  we  that  are  dead"  but  to  a  spiritual  Ye  that  "  were 
baptized  into  Jesus  Christ,"  does  not  mean  a  physical 
act  —  ifito  water,  but  a  spiritual  baptism  "  i7ito  Jesus 
Christ."  Therefore  we  are  buried  with  him  by  baptism 
into  death — not  buried  in  baptism  into  water,  nor  into 
the  grave,  but  into  death.  There  is  no  allusion  here  to 
water  baptism,  nor  to  its  mode.  The  Apostle  is  speak- 
ing of  spiritual  death,  burial,  resurrection,  and  life.  He 
speaks  also  in  the  same  place  of  our  being  planted  to- 
gether in  the  likeness  of  his  death,  and  of  our  old  man 
**  being  crucified  with  him."    If  the  baptism  mentioned 


i.* 


1. 


mm 


HHPWPW>»     ■pijp   I  ■  II     ■     I 


u 


>-^ ' : 


■■t\  I 


■^■^'• 


>.  - n.' 

ll 


.>i.:Sl.l'' 


nn 


If. 


'si!  I 


,f 


li 


11" 


44 


A  CATECHISM  OP  BAPTISM. 


be  a  literal  burial  of  tho  body  in  water,  we  should  adopt* 
tlie  same  interpretation  in  reference  to  the  planting  and 
erncifixion,  and  be  li.tcrally  planted  and  crucified.  Be- 
sides, to  follow  the  figures  literally,  tlie  person  should  be 
put  under  and  left  there.  This  alone  is  burying  and 
planting.  But,  no,  the  whole  passage  has  a  spiritual^ 
not  physical,  significance.  Bemg  "baptized  into  his 
death"  can  not  mean  a  physical- act,  because  there  is  no 
similitude  between  being  put  under  water  and  being 
hung  upon  a  cross,  between  the  heavens  and  the  earth, 
to  die. 

92.  Does  Paul  teach  the  same  doctrine  elsewhere  ? 

In  the  Epistle  to  the  Colossians,  (chapter  2  :  10-12,) 
Paul  corrobprates  what  has  just  been  affirmed.  He  also 
shows  that  the  circumcision  of  whicli  he  speaks  and 
baptism  are  one ;  but  this  is  the  circumcision  made  witfi- 
out  hand^y  and  by  xohich  circumcision  "ye  are  buried 
^^'ith  him  in  baptism,"  and  not  by  water.  This  is  not 
water  baptism,  then,  but  that  baptism  of  the  Spirit  which 
is  "  through  the  faith  of  the  operation  of  God,  who  hath 
raised  him  from  the  dead." 

Romans  6:3:  "  Know  ye  not  that  so  many  of  us  as 
were  baptized  unto  Jesus  Christ  were  baptized  into  his 
death  ?"  That  is,  as  many  as  were  united  to  Christ,  by 
tho  baptism  of  the  Holy  Spirit,  were  made  partakers  of 
the  benefits  of  his  death. 

1  Cor.  12:  13:  "Forfty  one  Spirit^^^  not  by  water, 
**  are  we  all  baptized  into  one  body,"  that  is,  "  baptized 
into  Jesus  Christ." 

Romans  0  :  11 :  "Likewise,  reckon  ye  also  yourselves 
to  be  dead  indeed  unto  sin,  but  alive  unto  God  through 
Jesus  Christ  our  Lord." 

Can  water  baptism,  then,  accomplish  the  great  moral 
change  to  which  the  Apostle  here  alludes  ?  If  we  inter- 
pret these  passages  to  refer  to  physical  acts,  they  involve 
us  in  difficulty.  That  interpretation  would  favor  the 
doctrine  of  baptismal  regeneration.  But  every  thing  is 
plain,  and  consistent,  and  beautifully  significant,  if  we 
suppose  him,  in  ispeaking  of  being  buried  into  Christ's 


should  adopt' 
slanting  and 
icified.  Be- 
)n  should  be 
jurying  and 

a  spiritual, 
;cd  into  his 

there  is  no 
•  and  being 
id  the  earth, 

sewhere  ? 
L-  2  :  10-12,) 
ed.    Ho  also 
speaks   and 

1  made  witli- 

2  are  buried 
This  is  not 

Spirit  which 
od,  who  hath 

iny  of  us  as 
ized  into  Ixis 
,0  Christ,  by- 
partakers  of 

t  by  water, 
s,  "  baptized 

o  yourselves 
jrod  through 

great  moral 
if  we  intcr- 
they  involve 
d  favor  the 
srery  thing  is 
ficant,  if  we 
into  Christ's 


'.   4 


A  OATECmSM  OP  BAPTISM. 


45 


death,  and  bein^  planted,  and  crucified,  and  dead,  and 
yet  alive,  to  refer,  not  to  the  outward  man,  but  to  the 
hidden  man  of  the  heart ;  not  to  physical,  but  to  spiritual 
things. 

XX. — ISBAELITES   BAPTIZED   UNTO   MoSES. 

93.  What  is  meant  by  the  Israelites  being  baptized 
unto  Moses? 

The  Apostle  alludes  especially  to  the  import  of  bap- 
tism. They  were  consecrated  unto  Moses,  when  passing 
through  the  sea,  and  took  him  as  their  leader  and  guide. 

94.  How  were  they  baptized  ? 

It  could  not  have  been  by  immersion.  Immersion 
means  being  dipped,  or  plunged,  or  overwhelmed  in  a 
fluid  until  covered  by  it,  and  they  passed  "  on  dry  ground 
through  the  midst  of  the  sea,"  (Exodus  14 :  16.)  A  man 
can  net  be  immersed  on  dry  ground.  They  were  bap- 
tized by  aflfttsion,  for  "  the  heavens  dropped^"*  "  the  clouds 
po?ired  out  water  ^"^  upon  them,  (Psalm  77:»17.)  The 
people  of  God  who  went  over  "  dry  shod,"  and  upon 
whom  the  sprinkling  rain  fell  were,  raul  says,  the  bap- 
tized people.  The  hosts  of  Pharaoh  were  immersed — 
they  were  buiicd  in  a  "  liquid  tomb,"  but  they  were  not 
baptized. 

XXI. — ^NOAH  AND  TUB  ArK. 

95.  What,  do  you  understand  by  what  Peter  says  of 
baptism  in  connection  with  Noah  ? 

He  probably  refers  to  the  baptism  of  Noah  and  his 
family,  or  the  ark,  or  both  conjoined.  In  either  case, 
there  was  not  immersion,  but  there  was  affusion.  The 
rain  fell  upon  them.  They  were  sprinkled.  The  wicked 
inhabitants  of  the  world  were  immersed.  Those  who 
were  sprinkled  were  baptized,  and  had  mercy.  Those 
who  were  immersed  "  went  down  into  a  watery  grave" 
and  perished.  "  The  like  figure  whereunto  even  baptism 
doth  also  now  save  us,"  not  the  outward  rite,  which  is  the 
putting  off  the  filth  of  the  flesh,  but  the  inward  or  spirit- 
ual operation,  through  which  we  are  purified,  so  as  to 
live  with  a  good  conscience  toward  God,  (1  Peter  3 :  21.) 


i: 


\j 


wmm 


"fpr"M^pv*«i)«i 


^fff  ■■*■  m* 


•^" 


';■' 

ii! 

'1  ' 

^1  '■ 
41 

•11' 

- 

• ' 

.'il 

>i 

t 

> 

t 

•   t 

-^,  •' 


1.1'. 

ii'ii 


•'    •■♦.-" 


■     "Iff  ,")5 


i'ii 


•I' 

M 

■A 

I 

.i  i 


>   V 


i ; 


46 


A  CATECHISM  OF  BAPTISM. 


XXn. — Paul  and  Apollos. 


96.  Do  the  facts  recorded  in  the  New  Testament,  con- 
cerning Paul  and  Apollos,  throw  additional  light  on  the 
subject  of  baptism  ? 

I^aul  stands  out  preeminently  the  model  minister  of  the 
New  Testament.  The  great  theme  of  his  preaching  was, 
not  Christ  and  ?iim  baptized,  but  Christ  and  him  cruci- 
fied. Apollos,  when  a  young  man,  did  not  understand 
the  things  of  God  as  well  as  Paul.  He  was  eloquent, 
however,  and  mighty  in  the  Scriptures,  and  being  pro- 
bably trained  in  the  school  of  John,  he  went  preaching 
in  the  synagogues,  "  knowing  only  the  baptism  of  John," 
(Acts  8  :  25.)  When  Aquila  and  Priscilla  heard  him 
they  "  took  him  unto  them,  and  expounded  unto  him  the 
way  of  God  more  perfectly." 

Paul  says,  (1  Cormthians  3  :  G,)  "  I  have  planted,  Apol- 
los watered."  This  language  implies  that  immersion 
could  not  have  been  the  mode  in  which  Apollos  baptized, 
and  that  the  mode  must  have  been  sprinkling,  or  pour- 
ing. Paul  never  would  have  used  such  a  figure  if  Apol- 
los had  immersed  the  people.  He  was  too  correct  a 
writer  for  that.  An  unbiased  mind  would  naturally  infer 
that  those  plants  were  watered  by  affusion.  No  garden- 
er ever  waters  his  plants  by  immersion.  There  is  no 
evidence  to  indicate  immersion  here. 

Apollos  appears  to  have  made  the  subject  of  water 
baptism  too  prominent  a  topic  in  his  preaching.  Paul,  on 
the  contrary,  "  determined  not  to  know  any  thing  among 
them,  save  Jesus  Christ  and  him  crucified."  "Christ 
sent  me,"  says  he, "  not  to  baptize,  but  to  preach  the  gos- 
pel." Again  he  says :  "  I  thank  God  that  1  baptized  none 
of  you,  but  Crispus  and  Gains.  And  I  baptized  also  the 
household  of  Stephanus,"  (1  Corinthians  1 :  14-16.)  What 
a  rebuke  there  is  in  these  words  for  those  whose  one 

Seculiar  and  distinctive  theme  is  the  baptism  of  water! 
To  such  preacher  could  adopt  the  language  of  Paul, 
after  a  successful  and  glorious  ministry,  as  his  had  been 
at  Corinth,  and  say :  "I  thank  God  I  have  only  baptized 
two  of  you,  and  the  family  of  another." 


ifii  -~:-filrV-r  "'cr .  • 


■'•t 


ment,  con- 
jht  on  the 

ster  of  the 
ching  was, 
him  criici- 
indcrstand 

eloquent, 
being  pro- 
preaching 

of  John," 
leard  him 
to  him  the 

ited,  Apol- 
immcrsion 
i  baptized, 
f,  or  pour- 
re  if  Apol- 
correct  a 
[vaVy  infer 
ro  garden- 
ere   is  no 

of  water 

Paul,  on 

ng  among 

"  Christ 

h  the  gos- 

tizcd  none 

d  also  the 

6.)  What 

vhose  one 

of  water. I 

of  Paul, 

had  been 

^  baptized 


-•    s 


A  CATECHISM  OP  BAPTISM.  47 

XXIII. — He   THAT   BELIEVETH    AND    IS   BAPTIZED. 

97.  What  is  the  obvioud  teaching  of  the  word  of  God 
in  the  passage  in  Mark,  (chapter  16  :  16 :)  "He  that  be- 
lieveth  and  is  baptized  shall  be  saved  "  ? 

If  an  unbaptized  person  is  born  again  through  faith  in 
Christ,  he  is  a  proper  subject  for  water  baptism ;  but  if 
he  is  already  baptized  he  should  not  receive  that  ordinance 
again .  It  is  not  anywhere  said  in  God's  word  that  water 
baptism  must  come  after  believing  in  Christ.  It  is  not, 
he  that  believeth  and  shall  be  baptized,  but  "  he  that  bvi- 
lieveth  and  is  baptized."  If  one  is  already  baptized, 
when  he  becomes  a  believer,  that  is  sufficient.  Nor  was 
it  taught  by  John  that  his  baptism  should  be  preceded  by 
faith.  John  did  not  require  a  profession  of  faith  of  his 
disciples.  They  were  baptized  upon  repentance  and  the 
confession  of  sin. 

The  reasoning  that  requires  water  baptism  to  follow 
the  act  of  f^ith  is  unsound,  and  if  adopted  will  lead  into 
serious  errors.  This  theory  involves  the  idea  chat  the 
one  act  of  faith,  through  which  the  individual  is  accepted 
of  the  Father,  secures  his  eternal  salvation,  and  meets 
the  claims  of  the  Word  of  God.  But  the  divine  testi- 
mony is,  not  he  that  believed^,  on  some  particular  occa- 
sion, shall  be  saved ;  it  is  rather,  he  that  believc^A — he 
that  has  faith,  and  continues  to  have  it,  shall  be  saved. 

It  does  not  follow  because  one  had  faith  yesterday  that 
he  therefore  has  faiih  to-day.  Faith  should  be  an  act  of 
the  heart,  as  regularly  repeated  as  is  the  rising  of  the 
sun.  There  should  be  the  forth-putting  of  the  hand  of 
faith  —  the  confidently  taking  hold  of  the  hand  of  God 
every  day,  and  all  the  year  round.  If  water  baptism 
laxMRtfoUow  the  act  of  justifying  faith,  then,  as  that  faith 
should  be  an  every-day  work,  repeated  baptisms  would 
be  required  of  every  Christian.  He  who  becomes  a  be- 
liever in  Christ  may  be  asked  if  hQis  baptized,  and  if  that 
rite  is  performed,  whether  before  or  after  he  is  renewed 
by  the  power  of  the  Holy  Spirit,  through  faith,  the  law 
in  the  case  is  met.  "  He  that  believeth  and  is  baptized 
shall  be  saved.'' 


I  I 


m 


ipr 


imm 


"•"^■^w 


■  '»■■  >m 


w 


*..►. , 


^';i! 


48 


A  CATECHISM  OF  BAPTISM. 


h!i! 


h'«   I 


i!  ' 

■     I 

.1 


i>   I 


J.;    » 


mi  t 


XXIV. — The  Immebsionist  Creed  Inconsistent  and 

Nabrow. 

98.  Wherein  does  the  immersionist  creed  agree  with, 
and  differ  from,  that  of  the  Christian  Church  generally  ? 

They  agree  in  affirming  that  by  baptism  we  are  initi- 
ated into  the  visible  church  of  Christ.  The  immersion- 
ist creed  differs  from  all  others  in  affirming  that  no  per- 
son should  be  baptized  but  a  believing  adult,  and  that 
there  is  no  baptism  without  immersion. 

99.  What  is  the  loj^ical  inference  deducible  from  the 
dogma  of  the  immersionists  ? 

If  the  immersionist  creed  were  true,  there  never  has 
been  a  visible  Church  of  Christ  on  the  earth  except  Bap- 
tist churches.  All  those  in  other  churches  who  were 
f}iithful  fcllowers  of  Christ,  and  who  nobly  served  their 
Master,  and  who  triumphed  over  sin  and  over  the  world 
through  faith,  and  whot^e  robes  were  washed  and  made 
white  in  the  blood  of  the  L^mb,  have  been  stamped  by 
the  immersionist  creed  with  the  brand  of  excommunica- 
tion /  for,  says  that  creed,  they  were  too  early  brought  to 
Christ  if  they  were  brought  whenJittle  children,  and 
they  never  received  baptism  if  they  were  not  immersed. 
A  creed  which  inevitably  excludes  such  persons  from 
the  visible  Church,  is  manifestly  inconsistent  and  narrow. 

100.  Has  the  peculiar  doctrine  of  the  immersionists 
been  believed  by  any  considerable  portion  of  the  Christ- 
ian Church  ? 

Only  a  small  fraction  of  the  Christian  Church  ever  be- 
lieved their  dogma.  The  great  body  of  divines  who 
have  been  eminent  for  piety  and  learning  and  genius, 
and  whose  writings  have  graced  the  literature  of  the 
ages,  has  been  radically  opposed  to  the  peculiar  doctrine 
of  the  immersionists — ^namely,  that  only  adults  should  be 
baptized,  and  that  there  is  no  baptism  without  immer- 
sion. 

101.  Is  the  immersionist  creed  in  accordance  with  the 
genius  of  Christianity  ? 

The  immersionist  creed  is  antagonistic  to  the  genius  of 


t 


STENT  AND 

agree  with, 
generally  ? 

sve  are  initi- 
immersion- 

that  no  per- 

ilt,  and  that 

le  from  the 

•e  never  has 
except  Bap- 
3  who  were 
served  their 
3r  the  world 
d  and  made 
stamped  by 
xommunica' 
Y  brought  to 
;hildren,  and 
)t  immersed, 
ersons  from 
and  narrow, 
imersionists 
f  the  Christ- 

irch  ever  be- 
iivines  who 

and  genius, 
iture  of  the 
iar  doctrine 
ts  should  be 

lout  immer- 

ice  with  the 
the  genius  of 


A  CATECHISM  OF  BAPTISM. 


49 


Christianity.     It  says :  "We  are  right ;  all  who  differ  from 
'  lis  are  wrong — we  only  are  the  Church  of  Christ,  there  is 

\fl  no  visible  Church  but  ours,  for  none  can  enter  the  Church 

but  in  our  way.  All  ye  great  and  good  men  of  the  past, 
says  that  creed,  who  imagined  ye  were  in  Christ,  and 
who  lived  and  died  in  the  faith  of  Christ ;  ye  pillars  of 
the  Church  of  England,  Latimer,  Ridley,  Oranmer ;  ye 
princes  of  the  Presbyterian  Church,  Calvin,  Knox,  Chal- 
mers; ye  eloquent  "divines  of  the  Independent  Church, 
■  Baxter,  Howe,  "Watts;  ye  noble  spirits  of  the  Methodist 
Church,  Wesley,  "Whitefield,  Asbury  ;  ye  faithful  children 
of  the  cross,  who  pined  in  inquisitions,  and  who  died  for 
Christ  at  the  martyr's  stake ;  and  ye  nameless  ones  who 
sleep  in  unpemembered  graves,  the  immersionist  •  creed 
hath  denied  you  the  fellowship  of  the  saints  I  It  matters 
not  that  ye  had  faith  in  Christ,  that  ye  had  been  convert- 
ed, that  ye  were  new  creatures  in  Christ  Jesus,  that  ye 
had  been  baptized  with  the  Spirit,  and  that  ye  had  been 
baptizec!  with  water — if  ye  were  not  immersed  in  water, 
all  else  is  vain,  ye  were  not  in  the  visible  Church  of 
Christ.  Stand  ye  aside !  we  only  are  in  the  Church,  and 
immersion  is  the  door !  Such  are  the  inevitable  teachings 
of  the  immersionist  creed.  It  is  therefore  obviously  an- 
tagonistic to  the  whole  spirit,  and  scope,  and  breadth  of 
Christianity,  and  to  the  plain  teachings  of  the  Bible. 

102.  Are  immersionists  as  inconsistent  and  narrow  as 
their  creed? 

Immersionists  are  better  than  their  creed.  Their  creed 
is  opposed  to  the  fellowship  of  the  saints,  but  they  love 
the  brethren  in  Christ.  Their  creed  is  Roman  Catholic 
where  it  requires  the  rebaptism  of  those  who  would  come 
into  their  fold  from  other  churches ;  but  they  are  Protest- 
ant, for  they  say :  "  No  matter — ye  are  Christians,  though 
^  ye  were  never  immersed."  Their  creed,  if- it  be  consist- 
ent with  itself,  must  be  "  close-communion  ;"  but  they 
love  Christians  of  every  name.  Their  creed  excommu- 
nicates the  seraphic  masters  of  spiritual  song,  Charles 
Wesley  and  Isaac  "Watts,  because  they  were  never  im- 
mersed ;  but  they  have  admitted  theii"  hymns  to  church 
S 


h 


■  I 


imiftl^mmmmmmii^m  .tiiiiiiipimiini  wn  .■- 


■■^^r.^win«»^».ij I f  I  ^11   pi    III     ^»    » 


!!i 


■'^t 


*•#-: 


';'    "V    ,■     -■-*■»*' 


.V-  .. 


111,' 


Vi- 


o'^^^^''^^';/'*-^^ 


<iv' 


•V.  ::•;%■ 


'■^f-  -^: 


■.'^■' 


■(.^4 


1. 

:if 

If'! 

1;! . 


■■'{ 


■  >■ 


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m 


•••'t't 


A  OATEOHISH  OF  BAPTISM. 


fellowBhip  with  thenif  and  made  them  the  vehicle  of 
praise  and  supplication  in  all  their  churches.  Their  creed 
excludes  children  from  the  privileges  and  pale  of  the 
Church  on  earth  ;  but  they  testify,  ^vnen  these  are  taken 
away  by  death,  that  they  belong  to  the  Church  of  the 
first-born  whose  names  are  written  in  heaven.  Their 
creed  is  inconsistent,  unscriptural,  and  behind  the  age, 
and  all  intelligent  immersionists  have  outgrown  it.  In 
every  recognition,  by  an  immersiouist,  of  a  Christian  of 
a  different  faith  and  practice,  as  a  brother  in  the  Church 
of  Christ,  there  is  an  admission  of  the  inconsistency  of 
their  creed.  In  every  instance  in  which  an  immersiouist 
church  has  abandoned  the  close-communion  idea,  and  in 
every  effort  to  do  so,  there  is  an  acknowledgment  of  the 
unsoundness  of  their  creed.  In  the  recent  attempt,  by 
many  of  the  most  learned  men  in  Baptist  churches,  to 
publish  and  circulate  a  new  version  of  the  Scriptures, 
ignorini^  the  old  landmarks,  and  substituting  phraseology 
that  will  teach  immersion,  there  is  the  confession,  on 
the  part  of  those  Baptist  scholars,  that  our  good  old 
English  Bible — the  Bible  of  our  fathers,  and  of  Protest- 
antism, does  not  teach  the  doctrine  of  immersion^  as  they 
desire  the  Bible  should  teach  it. 


Hi     >  III  I  1  i|T>  I  I  1  I 


....    >i.     .,.,.   .-? 7;f7y  ;  ■■",  ■  _. I.-  .;vu.' 


,*■''■•. 


\ 


•*^  ■   ,■:, 


vehicle  of 
'heir  creed 
>ale  of  the 
are  taken 
rch  of  the 
3h.     Their 
i  the  ago, 
wn  it.    In 
hristian  of 
he  Church 
istency  of 
mersionist 
Ba,  and  in 
ent  of  the 
tempt,  by 
iirches,  to 
Scriptures, 
raseology 
Bssion,  on 
good  old 
f  Protest- 
n,  as  they 


' 


